REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Zevachim 104
ZEVACHIM 104 (24 Elul 5763) - Today's Daf has been dedicated by Nachi Brown
in honor of the Bar Mitzvah of his son Shachar.
(a) We just discussed Rebbi Elazar b'Rebbi Shimon and Rebbi. According to
Rebbi in a Beraisa, Zerikas ha'Dam permits the skin when it has been
detached, according to Rebbi Elazar b'Rebbi Shimon, it does not.
Rebbi rule in a case where it is still attached?
(b) Even then, Rebbi Elazar b'Rebbi Shimon forbids the skin. In which case
will he concede that it is permitted?
(c) We try to connect this Machlokes with an earlier Machlokes Tana'im.
What does Rebbi ...
(d) What does Rebbi Eliezer learn from "Ve'asisa Olosecha ha'Basar
- ... Yehoshua in a Beraisa, extrapolate from the Pasuk in Re'ei "Ve'asisa Olosecha ha'Basar ve'ha'Dam"?
- ... Eliezer extrapolate from the Pasuk there "ve'Dam Zevachecha Yishafech"?
(a) How do we initially attempt to link the Machlokes between Rebbi Elazar
b'Rebbi Shimon and Rebbi with that of Rebbi Eliezer and Rebbi Yeshoshua?
(b) We conclude that they do not argue according to Rebbi Eliezer.
we mean by that?
(c) They do however, argue according to Rebbi Yehoshua.
What does that
mean? On what grounds does Rebbi claim that Rebbi Yehoshua will concede that
he is right?
(a) And we compare it to the Mishnah in Pesachim, where he also concedes to
Rebbi Eliezer in a case of Bedi'eved. Where the Basar became Tamei, Pasul,
or left the Azarah, Rebbi Eliezer says 'Yizrok'.
What does Rebbi Yehoshua
(b) The Tana concludes 'u'Modeh Rebbi Yehoshua, she'Im Zarak, Hurtzah'.
Which of the cases does not require the Zerikas ha'Dam to render the owner
(c) If Rebbi Yehoshua holds that Bedieved, the Zerikah is Meratzeh anyway
(Basar that became Pasul or that was Yotze), why do we need the reason of
'P'seida le'Kohanim' to permit the skin?
(a) How could Rebbi Chanina S'gan ha'Kohanim attest that he never saw the
skin of Kodshei Kodshim having to be burned. How about ...
(b) And finally we ask, what Rebbi Chanina S'gan ha'Kohanim will do with
'Nimtzeis T'reifah bi'Venei Me'ayim'. What is the problem from there?
- ... Parim ha'Nisrafin u'Se'irim ha'Nisrafin?
- ... Kodshei Kodshim before both Hefshet and Zerikah?
- ... after Hefshet but before Zerikah, according to Rebbi Elazar b'Rebbi Shimon (who is speaking about a skin that is detached), apart from establishing Rebbi S'gan ha'Kohanim like Rebbi?
(c) We answer that the Zerikah is indeed Meratzeh in such a case. Why is
that? How do we prove this from our Mishnah?
(d) Then what is Rebbi Akiva's Chidush? Why might we have thought that
Bechor is different?
(a) Rebbi Chiya bar Aba Amar Rebbi Yochanan rules like Rebbi Akiva.
does he also qualify Rebbi Akiva's ruling?
(b) We conclude however, 've'Hilch'sa ke'Divrei Chachamim'. According to
the text 'Basar bi'Kevurah', on what grounds is it ...
(c) What problem do we have with the final words of this version 've'ha'Or
- ... forbidden to feed to one's dogs?
- ... not burned?
(d) It seems however, that this version was introduced by Talmidim who
misunderstood 'Yeitzei le'Beis ha'Sereifah' (in the words of the Chachamim)
in our Mishnah.
If they were not referring to Rebbi Akiva, to whom were
(a) Our Mishnah draws a distinction between Parim ha'Nisrafin u'Se'irim
ha'Nisrafin that are burned 'ke'Mitzvasan', and those that burned 'she'Lo
Answers to questions
What do 'ke'Mitzvasan' and 'she'Lo ke'Mitzvasan'
(b) What double distinction is the Tana referring to?
(c) Assuming that they are carrying Parim ha'Nisrafin ... ke'Mitzvasan, on
poles, how is it possible for some of the carriers together with their
clothes to become Tamei, whilst the others do not?
(d) The moment those at the back leave the walls of the Azarah, they become
What does Rebbi Shimon say about that?
(e) At which stage do whoever helps to burn them and his clothes no longer
(a) According to Rabah bar bar Chanah Amar Rebbi Yochanan, 'Birah' refers to
According to a Beraisa cited by Levi, Parim ha'Nisrafin ... that became
Pasul were burned in the Beis Hadeshen in the Azarah, even if they became
Pasul after the Zerikah.
Based on a Pasuk in Divrei Hayamim, how does Resh Lakish
(b) How many Beis ha'Deshanim were there, according to Rav Nachman Amar
Rabah bar Avuhah?
(c) The Beis ha'Deshen in the Azarah was used to burn P'sulei B'sar Kodshei
Why did they also burn there ...
(d) We have already learned that Kasher Parim ha'Nisrafin ... were burned in
the Beis ha'Deshen outside Yerushalayim.
- ... Pasul Eimurin of Kodshim Kalim?
- ... Parim ha'Nisrafin ... which became Pasul before the Zerikas ha'Dam?
Where was the third Beis Hadeshen
situated? What was it used for?
In that case, what the Beis Hadeshen on the Har
ha'Bayis used for?
(a) Rebbi Yirmiyah asked whether Parim ha'Nisrafin ... are subject to Linah.
What are the ramifications of the She'eilah?
(b) Why might they not be, any less that the Basar of a Chatas or of an
(c) Abaye posed the same She'eilah, which Rava tried to resolve from a
What does the Tana say about a Machshavah to eat the Basar of
Parim ha'Nisrafin ... or to burn it on the following day? How did Rava
attempt to resolve Abaye's She'eilah from there?
(d) How do we refute Rava's proof from there?
(a) So we cite another Beraisa which declares Parim ha'Nisrafin ... subject
to the Din of Me'ilah (once they have been declared Hekdesh).
the Tana say about the P'sul of T'vul Yom, Mechusar Kipurim and Linah?
(b) How do we reject the proof from ...
- ... there that Linah does apply to the Basar of Parim ha'Nisrafin ... ?
- ... the Seifa 'Kulan, Mo'alin Bahen ad she'Yutach ha'Basar', that just as the Seifa is speaking about the Basar, so too, is the Reisha?
- ... the Beraisa cited by Levi (which we cited earlier) ' ... she'Ira Bahen P'sul bi'Yetzi'asan'? If the Tana is not referring to the P'sul of Linah, which P'sul is he referring to?
(a) Rebbi Elazar asked whether Parim ha'Nisrafin are subject to the P'sul of
Yotzei or not.
Why does the She'eilah initially appear strange?
(b) Rebbi Yirmiyah establishes it according to those who say 'Adayin Lo
Higi'a Zemano Latzeis'.
What does this mean? About whom is it speaking?
(c) Why might the Din here be different than by Basar Kodshim Kalim?
(d) Once again, we try to resolve the She'eilah from Levi's Beraisa 'she'Ira
Bo P'sul bi'Yetzi'aso', which we establish by P'sul Tum'ah and P'sul Linah.
Why did we initially think that the Tana was talking about P'sul Yetzi'ah?
(a) Rebbi Elazar asked a She'eilah about 'Parim ha'Nisrafin be'Miy'ut
What is the case?
(b) What are the two sides of the She'eilah?
(c) On what grounds do we dismiss the She'eilah? Why is the outcome obvious?
(d) So how do we amend it?
(a) Rabah bar Rav Huna learned the She'eilah with regard to people.
Answers to questions
is his version of the She'eilah?
(b) What is the outcome of both She'eilos?