REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Zevachim 21
ZEVACHIM 21-23 - Sponsored by a generous grant from an anonymous donor.
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prays that Hashem will repay him in kind.
(a) The Torah writes in Tzav "Ve'rachatzu Aharon u'Vanav *Mimenu* es
Yedeihem ve'es Ragleihem".
What She'eilah does the word "Mimenu" give rise
(b) We already cited the Beraisa which disqualifies Kidush that is made in a
pool in a cave.
How does Rav Nachman bar Yitzchak attempt to resolve the
She'eilah from there?
(c) How do we refute this proof? Why might the Tana prefer to mention 'Mei
Me'arah', even assuming that Kidush inside the Kiyor is not valid either?
(d) Why would Tevilah in the Kiyor not be valid?
(a) If the limbs of a Korban become Pasul be'Linah, at dawn-break, when does
blood that has not been sprinkled become Pasul?
(b) What does Rebbi Chiya bar Rebbi Yosef then mean when he says 'Mei Kiyor
(c) What does Rebbi Chiya b'rei de'Rav Yosef say about a case where they
lowered the Kiyor before nightfall, and brought it up during the night, with
regard to using the water for ...
- ... le'Matirin ke'Matirin'?
- ... le'Evarim ke'Evarim'?
(d) What does Rav Chisda say?
- ... Avodas Laylah?
- ... Avodas Yom?
(a) Rebbi Yochanan says 'Kiyor, Keivan she'Shak'u Shuv Ein Ma'aleihu'.
What do we think he means?
(b) We repudiate this however, with a statement by Rebbi Ami Amar Rebbi
Yochanan in the name of Ilfa that we already cited earlier 'Kiyor she'Lo
Shak'u mi'ba'Erev Mekadesh Mimenu la'Avodas Laylah' (i.e. Hekter Chalavim).
How do we therefore explain his previous statement?
(c) What is then the problem with Rebbi Yochanan's statement, bearing in
mind that it follows that of Rebbi Chiya b'Rebbi Yosef and Rav Chisda?
(a) We answer by establishing Rebbi Yochanan by 'Gezeiras Shiku'a'.
Answers to questions
does this mean?
(b) What does Rebbi Chiya b'rei de'Rav Yosef hold?
(c) How can we prove this from their respective Leshonos?
(a) Earlier, we cited Rebbi Yochanan in the name of Ilfa, who exempts a
Kohen who made Kidush for the Terumas ha'Deshen, from having to make Kidush
again in the morning.
How do we account for the fact that he permits
raising the Kiyor for Avodas Yom?
(b) Why were the Chachamim not afraid of 'Gezeiras Shiku'a'?
(c) What is then the problem with Rebbi Yochanan quoting Ilfa? How do his
current statement of Rebbi Yochanan and that one seem to clash?
(d) However, this is only a problem according to Abaye, who establishes the
earlier statement of Rebbi Yochanan like Rebbi (who holds that Kidush is
subject to Linah), but not according to Rava, who establishes it like Rebbi
Elazar b'Rebbi Shimon.
(a) What is now the problem with Rebbi Yochanan quoting Ilfa, according to
(b) Why can we not answer like we answered earlier, that Rebbi concedes that
there is no Linah from the wake-up call to do the Avodah until morning?
(c) How do we answer this Kashya? Why did Rebbi Yochanan not mention the
obligation to lower the Kiyor back into the stream in his earlier statement?
(d) If, as we just explained, Rebbi Yochanan agrees that, after the Kidush
for the Terumas ha'Deshen, they would lower the Kiyor back into the stream,
then why does he go on to say 'le'Machar Eino Mekadesh'?
(a) Seeing as Rebbi Yochanan holds that night-time does not intrinsically
invalidate the water of the Kiyor, in what way does he differ from Rav
Chisda (who argues with Rebbi Chiya b'Rebbi Yosef over that very point)?
(b) Does this mean that Rav Chisda does not require the Kiyor to be
submerged at all?
(c) The Beraisa explains that the other Kohanim, who were still in the Beis
Hamokad, could not see the Kohen who entered the Azarah to make Kidush
Yadayim ve'Raglayim and to perform the Terumas ha'Deshen.
Why was that? How
did he then see where he was going?
(d) What did they hear, that aroused them to prepare for the next Avodah?
Which Avodah was that?
(a) What do we try to prove from the fact that they heard the sound of the
(b) What objection do we initially raise, to the answer that what they heard
was the Kiyor being lowered into the stream (like Rav Chisda)?
(c) How do we override this objection?
(a) Who was Gevini K'ruz?
(b) What purpose did the Muchni then serve?
(a) What does the Beraisa say about using other K'lei Shareis for Kidush
Answers to questions
(b) What is the Shiur of water required for ...
(c) How did Rav Ada bar Ahavah reconcile this with what we learned earlier,
that the Kiyor had to contain at least sufficient water for four Kohanim to
wash simultaneously (see Tosfos DH 'Kode'ach')?
- ... Netilas Yadayim for eating bread?
- ... Kidush Yadayim ve'Raglayim?
(d) We query the Beraisa from the word "Mimenu", which implies that the
Kohanim must wash from the Kiyor, and not from any other receptacle.
do we answer that?