REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Zevachim 103
(a) Who received the skin of Kodshei Kodshim?
(b) What does our Mishnah learn from the Pasuk in Tzav (in connection with
the skin of an Olah) "ve'ha'Kohen ha'Makriv *Olas Ish*"?
(c) Does this mean that they did not receive the skin of an Olah that was
Shechted she'Lo li'Shemah?
(d) Is there any difference between the Olah of a man and the Olah of a
woman regarding the skin of an Olah?
(a) From where do we know that the skin of other Kodshei Kodshim (besides
the Olah) also goes to the Kohanim?
(b) What Pircha might we have asked on this from the Mizbe'ach?
(c) How do we reject this Pircha?
(a) Rebbi Yehudah in a Beraisa learns from "Olas Ish", to exclude Olas
Hekdesh, which Rebbi Chiya bar Yosef interprets as 'P'rat le'Olah ha'Ba'ah
What does he mean by that?
(b) We query this however, according to the Tana who holds 'Mosros le'Nidvas
Yachid'. What do we mean?
(c) And we answer with a statement by Rava based on a Pasuk in Tzav "Hi
*ha'Olah* al Mokdah al ha'Mizbe'ach".
What does Rava learn from there?
(d) How will this answer our Kashya?
(a) According to Rebbi Aivu Amar Rebbi Yanai 'P'rat le'Olas Hekdesh' refers
to someone who designates his Olah to Bedek ha'Bayis. We cite a Machlokes
in this regard, whether Kedushas Bedek ha'Bayis takes effect mi'd'Oraysa or
What are the ramifications of that Machlokes?
(b) Why is precluding the Kohanim from receiving the skin obvious according
to those who hold that Kedushas Bedek ha'Bayis is min ha'Torah?
(c) In fact, it also applies according to those who hold that it does not.
Why is that?
(d) Rav Hamnuna queried Rav Nachman, who quoting Rabah bar Avuhah, concurs
with Rebbi Yanai's explanation.
What problem did he have with this ruling,
based on the fact that it is the opinion of Rebbi Yehudah in a Beraisa?
(a) We learned in a Beraisa that six were designated for Nedavah.
(b) If, according to Rebbi Yehudah, these were in order to place the
Mosaros, with which they would purchase Olos, what happened to the skin?
(c) On what basis did Rebbi Nechemyah (or Rebbi Shimon) object to that?
(d) What did Yehoyada ha'Kohen Darshen from the Pasuk in Vayikra "Ashom
Asham, Asham Hu la'Hashem"?
(a) What did Yehoyada mean here by 'Mosar Chatas'?
(b) From where do we know that, according to Yehoyada, the skin of Mosaros
goes to the Kohanim?
(c) How do we see from this Beraisa that Rebbi Yehudah retracted from his
(d) How does Rav Hamnuna then establish Rebbi Yehudah "Olas Ish", 'P'rat
le'Olas ha'Kodesh'? What is the case?
(a) This latter D'rashah follows the opinion of Rebbi Yehoshua in a Mishnah
in Shekalim. In a case where someone declared all his property Hekdesh
(Bedek ha'Bayis), what, according to Rebbi Eliezer, does one do with animals
that are fit for the Mizbe'ach, assuming they are ...
(b) Why not just ...
- ... males?
- ... females?
(c) According to Rebbi Yehoshua, one offers the male animals as Olos.
- ... redeem them all and give them to Bedek ha'Bayis?
- ... offer them all as Shelamim?
does one do with the females?
(d) Seeing as Rebbi Yehoshua considers the males Hekdesh Mizbe'ach, why,
according to Rebbi Yehudah, does the skin not go to the Kohanim, like the
skin of other Kodshei Kodshim?
(a) What objection does Rav Sima'i bar Chilka'i initially raise with regard
to the D'rashah of Rebbi Yossi b'Rebbi (a third opinion) in the Beraisa
"Olas Ish", 'P'rat le'Olas Geirim'?
(b) How did Ravina interpret "Olas Geirim'?
(c) What do the Rabbanan Darshen from "Or ha'Olah"? What does it come to
(a) Our Mishnah already Darshened "Olas Ish", Olah she'Alsah le'Ish'.
Answers to questions
exactly, does this come to preclude?
(b) And what does the Tana Kama of the Beraisa include from ...
(c) And what does it exclude from "Or *ha'Olah*"?
- ... "Or ha'Olah"?
- ... "Asher Hikriv"?
(d) From where does Rebbi Yishmael learn that the skins of other Kodshei
Kodshim have the same din as those of an Olah?
(a) Rebbi, in the same Beraisa, disagrees with the previous Tana'im.
does he say about the skin of Korbanos?
(b) How do we see this by ...
(c) In what way is Olah unique, according to Rebbi? What makes it the only
Korban whose skin is given independently to the Kohanim?
- ... Parim ha'Nisrafin u'Se'irim ha'Nisrafin?
- ... Chatas, Asham and Zivchei Shalmei Tzibur?
- ... Kodshim Kalim?
(a) What does Rebbi learn from the Pasuk "Or ha'Olah Asher Hikriv ... *Lo
(b) Why do we need a Pasuk to preclude a T'vul Yom, a Mechusar Kipurim and
an Onan from receiving the skin? Why might we have thought that they would?
(c) Why do the Rabbanan in the Beraisa need to learn the skin of Kodshei
Kodshim from a Pasuk? Why do they not learn it from a 'Kal-va'Chomer', like
(a) What does Rebbi Yishmael learn from "Asher Hikriv"?
(b) The reason that he does not learn it from "Lo Yih'yeh" (like Rebbi) is
because he needs "Lo Yih'yeh" for a 'Gezeirah-Shavah', as Rebbi Yochanan
What does he learn from "Lo Yihyeh" from Asham?
(c) Why must the 'Gezeirah-Shavah' be 'Mufneh' (superfluous)? What 'Pircha'
could we otherwise ask?
(d) How is it indeed 'Mufneh'?
(a) What happens to the skin of Kodshim that became Pasul ...
(b) What did Rebbi Chanina, the S'gan (deputy) Kohen Gadol attest?
- ... before the Hefshet (the flaying of the skin)?
- ... after the Hefshet?
(c) Rebbi Akiva extrapolated from his words that if a Bechor is found to be
a T'reifah after the flaying, the skin is permitted.
Under what condition
is he speaking?
(d) What makes the skin of a Bechor different than the skin of the other
Kodshim that we have been discussing?
(e) On what basis did the Chachamim reject his proof?
(a) What observation do we make regarding the previous Mishnah 'Whenever the
Mizbe'ach does not acquire the Basar, the Kohanim do not acquire the skin'?
(b) Why do we establish this like Rebbi Elazar b'Rebbi Shimon? What does he
say about the blood permitting?
(c) On what basis does the skin therefore remain forbidden to the Kohanim?
(d) We extrapolate from our current Mishnah that the author must then be
Why is that? What does Rebbi say?
(a) How does Abaye reconcile the Reisha of the Mishnah like Rebbi? Why does
the Mishnah present a blanket Isur, when according to Rebbi, there is a
Heter (if the skin was flayed before the Zerikah)?
Answers to questions
(b) And how does Rava reconcile the Seifa with Rebbi Elazar b'Rebbi Shimon?
How does he interpret 'Kodem Hefshet' and 'Achar Hefshet'?