ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafPesachim 71
(a) "Vehayisa Ach Samei'ach" - comes to include the night of Shemini Atzeres
in the Mitzvah of Simchah.
(b) "Ach" comes to exclude the first night from the Mitzvah of Simchah?
(c) Why should the first night be any worse than the last one, unless it is
to teach us that one requires Shechitah at the time of Simchah (which is not
possible on the first night of Yom-Tov) - a proof for Ula Amar Rebbi Elazar?
(d) The reason to differentiate between the first night of Yom-Tov and the
last one may also be because the last night follows the previous days on
which Simchah applied, whereas the first night does *not*.
(a) The Mitzvah of Simchah on Yom-Tov comprises eating the meat of Shelamim.
(b) According to Rashi, the day of Shemini Atzeres is not included in the
Mitzvah of Simchah - see Tosfos DH 'Lerabos'.
(c) Ula quoting Rebbi Elazar establishes the Beraisa which permits the
Chagigas Arba'ah-Asar to be used as Shalmei Simchah - when the Pesach was
not brought on the fourteenth (e.g. if it got lost and was found on the
fifteenth), only on the fifteenth, in which case, it was indeed Shechted at
the time of Simchah.
(d) In fact, this is the only feasible way of understanding the Beraisa -
since, as we explained earlier, the author of this Beraisa is Ben Teima, and
according to Ben Teima, had the Chagigah been Shechted on the fourteenth, it
would become Pasul be'Linah on the morning of the fifteenth.
(a) The Gemara rejects the answer that one can fulfill the Mitzvah of
Simchah with the goats of the Se'eirei Chatas - firstly, because the Se'irei
Chatas could only be eaten raw (since they could not be roasted on Shabbos),
and one cannot fulfill the Mitzvah of Simchah with raw meat; secondly,
seeing as the Se'irei Chatas could only be eaten by Kohanim; how would the
Yisraelim fulfill the Mitzvah?
(b) The Mishnah 'ha'Hallel *ve'ha'Simchah, Shemonah*' applies even when the
first day of Yom-Tov falls on Shabbos - by wearing Yom-Tov clothes and
drinking old wine.
(a) Ravin quotes Rebbi Elazar as saying - that one *is* Yotze the Mitzvah of
Simchah with Shelamim that were Shechted on Erev Yom-Tov, because it is not
necessary to Shecht at the time of Simchah.
(b) Ravin agrees with Ula that a Chagigas Arba'ah-Asar not brought with the
Pesach cannot be used for the Chagigas Chamishah-Asar, because whatever
comes as a fresh Chovah, can only be brought from Chulin.
(a) The Pasuk "ve'Lo Yolin Chelev Chagi Ad Boker" refers to the Chagigah of
(b) Rav Kahana learns from the juxtaposition of this Pasuk to the word
"Reishis" - that if the Chalavim of the Chagigah are left over until the
next morning (even though the meat may still be eaten for another day), they
(c) There is no problem with the fact that, were it not for "Reishis", the
Chalavim would be permitted until the second morning, whereas the meat
became Asur already the night before - because there is no reason why the
Chagigas Chamishah-Asar should be any worse than the Korban Pesach, where
the meat becomes Asur at mid-night (according to Rebbi Elazar ben Azaryah),
whereas the Chalavim become Nosar only in the morning.
(d) Rav Yosef queries Rav Kahana's Derashah from "Reishis" like this: The
Beraisa discussing the meat of the Chagigas Arba'ah-Asar, understands Boker
Stam to mean the *first* morning (the fifteenth), and not the sixteenth; so
why does Rav Kahana require "Reishis" to teach us that "Boker" by the
Chalavim (which are more strict than the meat) refers to the *first* morning
(the sixteenth), and not the second.
(a) The Pasuk "Lo Yalin Min ha'Basar Asher Tizbach ba'Erev ba'Yom ha'Rishon
la'Boker" must be referring to the Chagigas Arba'ah-Asar - because of the
word "ba'Erev" implying together with the Pasach which is brought in the
evening (it cannot be referring to the Chagigah of the fifteenth, which can
be brought *all day*, and not just in the evening).
(b) The Tana initially learns the Pasuk "ba'Yom ha'Rishon" - to refer to the
*first* morning - the fifteenth, and " la'Boker" - to the *second*.
(c) When the Beraisa continues 'O Eino Ela Boker Rishon' - it is suggesting
that "Lo Yalin Min ha'Basar Asher Tizbach ba'Erev" refers to the Chagigah of
the fourteenth, and "ba'Yom ha'Rishon la'Boker" to the Chagigah of the
fifteenth, both of which may be eaten for only *one day*.
(d) The Beraisa refutes this suggestion - because of the Pasuk "Im Neder O
Nedavah, which comes to include the Chagigah in the Din of *two* days; so
how can all Chagigos only be valid for *one* day?
(a) We finally establish ...
1. ... the Pasuk "Im Neder O Nedavah" (which permits eating a Neder or a
Nedavah for two days) - by the Chagigah of the *fifteenth*.
(b) And we finally establish the explanation with which we began (in 6a and
6b) - namely that "ba'Yom ha'Rishon" refers to the fifteenth, and
"la'Boker", to the morning of the sixteenth.
2. ... "Lo Yalin ... ba'Erev ba'Yom ha'Rishon la'Boker" - by the Chagigah of
(c) So we see from this Beraisa that, if not for "ba'Yom ha'Rishon", "Boker"
alone would mean the *first* morning. That being the case, why does Rav
Kahana require the extra word "Reishis* to teach us the same thing?
(a) One is Chayav Chatas for Shechting a Pesach as a Shelamim on Shabbos
(since a Pesach that is brought she'Lo Lishemah is not Kasher).
(b) According to Rebbi Yehoshua, someone who Shechts other Korbanos in the
name of a Pesach is Chayav if they are *not* fit to be brought as a Pesach,
but Patur, if they *are*.
(c) The reason that he is Patur is because, in Rebbi Yehoshua's opinion,
someone who errs in the performance of a Mitzvah, and actually performs a
Mitzvah, is Patur from a Chatas. And here, he performed a Mitzvah, since all
Korbanos that were Shechted she'Lo Lishemah are Kasher - even if they were
Shechted as a Pesach (according to him).
(a) Rebbi Eliezer argues that if one is Chayav for bringing the Pesach
(which *may* be brought on Shabbos, Lishemah) as another Korban (as we
explained in 8a), then how much more so should one be Chayav for bringing
another Korban (which may *not*), as a Pesach!
(b) One is Chayav for bringing the Pesach (which *may* be brought on Shabbos
Lishemah) as another Korban - because one changed for a Korban that is
*forbidden*, whereas when one brings another Korban as a Pesach, he has
changed for a Korban that is *permitted*, and he will therefore be Patur.
(c) According to Rebbi Yehoshua, one is Chayav for Shechting other Korbanos
in the name of the Korban Tzibur (which has already been brought) since only
*one* Tamid is brought each session, and he should have known that, once it
has been brought, there is nothing more to do. Consequently, he a regular
Shogeg, not an O'nes. Not so someone who Shechts another Korban in the name
of a Pesach, of which there are thousands waiting to be Shechted, making him
an O'nes, rather than a Shogeg.
(d) According to Rebbi Meir, even someone who Shechts another Korban in the
name of Eimurei Tzibur that has already been brought, is also Patur.
(a) Someone who Shechts a Pesach on Shabbos ...
1. ... for anyone who cannot eat it - is Chayav.
(b) He is Patur if, after the Shechitah, he discovered that the owner had
withdrawn, died or become Tamei - for the same reason as in the previous
2. ... for some people who can and for some who cannot - is Patur.
3. ... if he Shechts it and it turns out to be a blemished animal - is
Chayav (because he should have inspected it first).
4. ... if he Shechts it and it turns out to be Tereifah (in a place which is
invisible) - he is Patur (because how was he to have known - making him an