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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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(a) If two lambs were Shechted on four loaves, the Beraisa rules that one takes two of the loaves and waves them together with the lambs. What happens to the remaining two loaves?
(b) Rav Chisda commented on this that the author cannot be Rebbi. Why not? What problem would there be in redeeming the loaves ...
1. ... outside the Azarah?
2. ... inside the Azarah?
(c) Why does this problem not exist, according to Rebbi Elazar b'Rebbi Shimon?

(a) Rav Chisda solves the problem. In his opinion, the author could be Rebbi, and the two loaves must be redeemed in the Azarah. How does he answer the Kashya of Chulin ba'Azarah?
(b) What did Rav Ashi answer, when Ravina queried this from the Beraisa 'Ein Podin Ela ba'Chutz'?
(c) If one Shechted a Todah on eighty loaves (instead of forty) Chizkiyah rules that forty of them are Kadosh. What does Rebbi Yochanan say?
(d) What is now the problem from the current Beraisa on Rebbi Yochanan?

(a) To answer the Kashya, we cite Rebbi Zeira, who qualifies the Machlokes between Chizkiyah and Rebbi Yochanan. What does Rebbi Zeira say? In which case will even Rebbi Yochanan agree that the forty loaves are Kadosh?
(b) How will we then establish the case of 'Sh'nei Kevasim al Arba Chalos' in order to accommodate Rebbi Yochanan?

(a) Rebbi Chanina Tirsa cited a Beraisa which rules that if four lambs were Shechted on two loaves, the Kohanim first take two of the lambs and sprinkle their blood she'Lo li'Sheman. What do they do next?
(b) Why do they do that? Why can they not first Shecht two lambs li'Sheman (or all four lambs li'Sheman)?
(c) What objection did Rebbi Yochanan raise to that?
(d) This objection is based on a Mishnah in Zevachim. What do the Chachamim say there, in a case where the limbs of a Chatas which became mixed up with limbs of an Olah?

(a) What does Rebbi Yochanan try to prove from the Mishnah in Zevachim? What might we otherwise have said?
(b) How do we refute Rebbi Yochanan's proof? What distinction can one make between the Mishnah in Zevachim and the case of the Beraisa (which we refer to as 'Chatas')?

(a) If Kivsei Atzeres were Shechted she'Lo li'Sheman, or before or after the due time, the Beraisa permits the blood to be sprinkled and the Basar to be eaten. What does the Tana say there ...
1. ... with regard to the first case where Shavu'os fell on Shabbos, and, after the Kevasim were Shechted she'Lo li'Sheman, the Kohen sprinked the blood?
2. ... about doing so Lechatchilah?
(b) Why do we not then permit him to sin (seeing as both the sin and the gain concern Kivsei Atzeres)?

(a) The Mishnah in Terumos discusses the case where a barrel of Terumah wine breaks in the upper wine-press (the tub) causing the wine to drip into the pit below. What is the problem with that?
(b) Both Rebbi Eliezer and Rebbi Yehoshua agree that if it is possible to save even one Revi'is of Terumah wine, then one should. What is the Chidush?
(c) If it is not possible to save a Revi'is, then according to Rebbi Eliezer, he must rather allow the Tahor wine to drip into the pit than catch it in Tamei vessels. What does Rebbi Yehoshua say?
(d) Why is this not a proof that one may even sin in one thing (to be Metamei the Terumah) in order to save something else (the Chulin)?

Answers to questions


(a) When Rav Yitzchak arrived from Eretz Yisrael, he cited a Beraisa in connection with Kivsei Atzeres that one Shechted she'Lo ke'Mitzvasan. What does the Beraisa say?
(b) By 'she'Lo ke'Mitzvasan', the Tana means she'Lo li'Sheman. How do we know that he does not mean that they were already in their second year (whereas Kevasim are supposed to be in their first)?
(c) Why do these Kevasim require Ibur Tzurah? Do all Pasul animals require Ibur Tzurah before being burned?
(d) What did Rav Nachman comment on Rav Yitzchak's use of the term 'Pesulin'? What must he therefore consider the source for the Beraisa's ruling?

(a) According to the way we interpreted 'she'Lo ke'Mitzvasan' (she'Lo li'Sheman), Rav Yitzchak derives his ruling from the Pasuk in Emor "Va'asisem Se'ir Izim Echad le'Chatas u'Shenei Chevasim b'nei Shanah le'Zevach Shelamim". From where would he have derived it, had he meant lambs in their second year?
(b) What did Tana de'Bei Levi say about Kivsei Atzeres that one Shechted she'Lo ke'Mitzvasan?
(c) And what did Rav Nachman comment about that? What must be Tana de'Bei Levi's source regarding Shalmei Chovah?

(a) The source for Shalmei Nedavah is another Beraisa learned by Levi. What does Tani Levi say about '(Sha'ar) Shalmei Nazir she'Shachtan she'Lo ke'Mitzvasan'? What do they not require?
(b) What is the reason for this ruling?
(c) On what grounds does Tana de'Bei Levi disagree with Rav Yitzchak's Beraisa (which learns Shalmei Chovah from the Hekesh to Chatas)?

(a) What does the Beraisa say about ...
1. ... an Asham (of a Nazir Tamei and of a Metzora), which require a lamb (in its first year), but are brought as a ram (in its second), or vice-versa (such as an Asham Gezeilos or Me'ilos)?
2. ... an Olas Nazir, Yoledes or Metzora that are meant to be lambs, but are brought as rams?
(b) What is the basis for ...
1. ... the former ruling (regarding Asham)?
2. ... the latter ruling (regarding Olah)?
(c) What is the one Halachah regarding Asham that the Tana precludes from the Limud from Chatas?
(d) How does this Beraisa pose a Kashya on Rav Yitzchak?
(e) How will Rav Yitzchak refute the Kashya?

(a) In another Beraisa cited by Levi, which discusses Asham Nazir and Asham Metzora, what does the Tana rule in a case when they were Shechted ...
1. ... she'Lo li'Sheman?
2. ... in their second year?
(b) The Tana incorporates in the latter, ruling an Asham Nazir or Metzora that was Shechted 'Mechusar Z'man be'Ba'alim'. What does that mean?
(c) What problem does this Beraisa create for Levi, who learns Chovah from Nedavah (see Shitah Mekubetzes 3)?
(d) And we answer that it is one to learn Shelamim from Shelamim, but quite another to learn Asham from Shelamim. What does Rav Shimi bar Ashi say to explain why we do not at least learn Asham Nazir and Metzora from Asham Gezeilos and Me'ilos, which are brought Lechatchilah in their second year?

(a) What does the Beraisa say about Kodshim that after being taken outside the Azarah following the Shechitah, are brought on the Mizbe'ach?
(b) What source does the Tana give for this?
(c) But did we not just say that we decline to learn something which is Pasul from something which is Kasher?
(d) Then what is the real source?

Answers to questions

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