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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Menachos 25

MENACHOS 25 - anonymously dedicated by an Ohev Torah and Marbitz Torah in Baltimore, Maryland, formerly of Ramat Beit Shemesh, Israel.


(a) What distinction does our Mishnah draw between a Kometz which became Tamei and one which was Yotzei?

(b) Does the Tzitz permit the Shirayim of a Tamei Minchah to be eaten by the Kohanim?

(c) When the Torah writes in Tetzaveh (in connection with the Tzitz) "Ve'nasa Aharon es Avon ha'Kodashim", why, according to the Beraisa, can this not refer to the sin of ...

  1. ... Pigul?
  2. ... Nosar?
(d) By what S'vara does it refer to the sin of Tum'ah rather than the above two?
(a) What prompted Rebbi Zeira to suggest that maybe it refers to the sin of Yotzei? Which special dispensation does Yotzei enjoy, which the others do not?

(b) Abaye answered by quoting the Pasuk there "le'Ratzon Lahem Lifnei Hashem".
How does that serve to dismiss Rebbi Zeira's suggestion?

(c) And, based on the key Pasuk "Avon ha'Kodashim", how does Abaye refute Rebbi Ila'a's suggestion, that perhaps it comes to atone for the sin of S'mol, which is permitted on Yom Kipur (by the Kaf and the Machtah)?

(d) Rav Ashi answers differently.
What does he extrapolate from the Lashon "Avon ha'Kodashim"?

(a) Rav Sima b'rei de'Rav Idi (or b'rei de'Rav Ashi) suggested to Rav Ashi that perhaps the Tzitz atones for the sin of Ba'al-Mum. What special dispensation does Ba'al-Mum enjoy?

(b) What did Rav Ashi reply? What does the Torah write with regard to bringing a Ba'al-Mum on the Mizbe'ach?

(a) What distinction does the Beraisa draw between Dam she'Nitma ve'Zarko be'Shogeg and Dam she'Nitma ve'Zarko be'Meizid?

(b) To which category of Korban does this distinction not apply?

(c) What does the Beraisa add regarding a Nochri in this regard?

(d) How do we learn this from "le'Ratzon Lahem ... "?

Answers to questions



(a) We ask on the previous Beraisa from another Beraisa.
On which three parts of a Korban that became Tamei, does the Tzitz atone, according to the Tana there?

(b) Under which circumstances does the Tzitz atone, according to him?

(a) Rav Yosef tries to connect the two Beraisos to a Machlokes between Rebbi Yossi and the Rabbanan in a third Beraisa.
What does the Tana say about separating Terumah from Tamei crops on to Tahor ones?

(b) What distinction does the Tana Kama draw between someone who did so Bedi'eved be'Shogeg and one who did so be'Meizid?

(c) What does Rebbi Yossi say?

(d) In which point does Rav Yosef the ruling of Rebbi Yossi with that of the second Beraisa?

(a) On what grounds do we query Rav Yosef's suggestion that the authors of the two Beraisos are Rebbi Yossi and the Rabbanan? Why might even Rebbi Yossi not agree with the latter Beraisa concerning Ritzuy Tzitz?

(b) With which basic point in the Beraisa do we assume that he Rebbi Yossi disagrees? What does he say elsewhere that causes us to say that?

(c) What will Rav Yosef answer to that?

(d) We query this answer too however, with another Beraisa. Which principle does the Tana there learn from the Pasuk in Tzav "Kol Tahor Yochal Basar ... ve'ha'Nefesh Asher Tochal Basar mi'Zevach ha'Shelamim ... ve'Tum'aso Alav, ve'Nichresah"?

(e) What do we learn from there? Under which circumstances is one Patur from Kareis for eating Kodshim be'Tum'ah?

(a) What do we mean to preclude when we suggest 'Ne'echal li'Tehorin Chayavin Alav Mishum Tum'ah, ve'she'Eino Ne'echal li'Tehorim, Ein Chayavin Alav ... '? What will the Torah then be coming to preclude (that was Nitar but is not Ne'echal)?

(b) What do we then ...

  1. ... initially include from "Asher la'Hashem"?
  2. ... exclude from "mi'Zevach ha'Shelamim" ('ve'Lo Kol Zevach')?
(c) What does the Beraisa mean when it says (after having included 'Lan and Yotzei') 'Yachol she'Ani Marbeh es ha'Pigulin ve'es ha'Nosaros', bearing in mind that Nosaros is synonymous with Lan?

(d) Now that we have one Pasuk to include (Kareis for eating Kodshim be'Tum'as ha'Guf), and one Pasuk to exclude, on what basis do we opt to include Lan and Yotzei, and exclude Basar which became Tamei before the Zerikas Dam?

(a) We now ask on Rav Yosef, who switched the opinions of Rebbi Eliezer and Rebbi Yossi (regarding 'Tzitz Meratzeh al Achilos').
How do we know that the author of this Beraisa is Rebbi Eliezer?

(b) What is then the Kashya on Rav Yosef?

(a) So how does Rav Chisda finally resolve the original discrepancy between the two Beraisos? Seeing as Rebbi Yossi holds 'Ein Tzitz Meratzeh al Achilos', how does he establish the second Beraisa (which holds that the Tzitz atones across the board)?

(b) How do we know that Rebbi Eliezer agrees with the ruling in the second Beraisa, which does not penalize even the sinner who sinned be'Meizid?

(c) Rebbi Eliezer may well be lenient with regard to Terumah, but how can we assume that he is also lenient by Kodshim, which is more stringent than Terumah in various respects?

(a) Ravina resolves the initial discrepancy differently.
What distinction does he draw between the Tum'ah and the Zerikah regarding Shogeg and Meizid?
(b) How does he now establish ...
  1. ... the first Beraisa, which differentiates between Shogeg and Meizid?
  2. ... the second Beraisa - which does not?
(c) Rav Shilo disagrees with Ravina.
What does he say?

(d) How will Rav Shilo then explain the Lashon of ...

  1. ... the second Beraisa ' ... she'Nitma bein be'Shogeg bein be'Meizid'?
  2. ... another Beraisa 'Dam she'Nitma ve'Zarko be'Shogeg Hurtzah; be'Meizid, Lo Hurtzah'?
Answers to questions

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