POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous daf Zevachim 19
ZEVACHIM 19 (28 Sivan) - dedicated to the memory of Hagaon Rav Yisroel Zev
[ben Rav Avrohom Tzvi] Gustman ZT'L (author of "Kuntresei Shi'urim" and
renowned Dayan of pre and post-war Vilna) on his Yahrzeit, by a number of
students who merited to study under him: Harav Eliezer Stern and Harav
Zalman Stern of Brooklyn; Yechiel Wachtel and Michoel Starr of Yerushalayim.
1) MINOR "CHATZITZOS"
(a) (Mishnah): If a Kohen bruised his finger on Shabbos, he
wraps a reed over it in the Mikdash;
2) WHAT OBJECTS ARE "CHOTZETZ"?
1. This is forbidden outside the Mikdash (Rashi -
because it heals; Tosfos - lest he will squeeze out
(b) Version #1 (R. Yehudah brei d'R. Chiya): Only a reed is
permitted, but a small belt is forbidden, it is an extra
2. In all places, it is forbidden to squeeze out blood.
(c) (R. Yochanan): Extra garments are only forbidden in the
places where Bigdei Kehunah are worn.
(d) Question: It should be forbidden because it is a
Chatzizah (blockage) (between his skin and the Bigdei
(e) Answers: The bruise was on his left hand, or on a part of
the right hand not used for Avodah.
(f) Rava argues with R. Yochanan.
1. (Rava): In the places where Bigdei Kehunah are worn,
even a thread is a Chatzizah; in other places, only
a garment three Tefachim by three Tefachim is a
(g) Question: Must we say that Rava also argues with R.
Yehudah brei d'R. Chiya?
(h) Answer: No - since a small belt is decorative, it is
considered like a garment three Tefachim by three
(i) Version #2 (R. Yehudah brei d'R. Chiya): Only a reed is
permitted, but a small belt is forbidden (it is an extra
(j) (R. Yochanan): Extra garments less than three Tefachim by
three Tefachim are only forbidden in the places where
Bigdei Kehunah are worn; elsewhere, only garments of
three Tefachim are forbidden.
(k) This agrees with Rava.
(l) Suggestion: R. Yochanan and Rava argue with R. Yehudah
brei d'R. Chiya?
(m) Answer: No - since a small belt is decorative, it is
considered like a garment of three Tefachim. (end of
(n) Question: According to R. Yochanan (who permits a small
belt, at least in Version #1), why did the Mishnah permit
a reed, it should have said that even a small belt is
(o) Answer: The Tana taught in passing that a reed heals.
(a) Question (Rava): If the wind lifted the garment up off
his skin, what is the law?
1. If we require that it rest on his skin, (the Avodah)
(b) Question: Is a louse a Chatzizah?
2. Or, perhaps this is included in normal wearing of
1. Surely, a dead louse is a Chatzizah, the question is
about a live louse.
(c) Question: Is dirt a Chatzizah?
2. Do we say, since it comes and goes by itself, it is
like his skin;
3. Or, since he does not want it there, it is a
(d) Objection: Obviously it is!
(e) Correction: Rather, is very fine dirt (which a person
does not notice) a Chatzizah?
(f) Question: Is the sleeve a Chatzizah (if it is not snug on
1. Must the garment be flush on his skin?
(g) Question: Is he stuck his hand under his garment by his
chest, is this a Chatzizah?
2. Or, is this included in normal wearing of garments?
1. Is his own body a Chatzizah?
(h) Question: Is a thread (from another garment) a Chatzizah?
(i) Objection: Obviously, it is!
(j) Correction: Question: Is a dangling thread (of this
garment) a Chatzizah?
(k) Question (Mar bar Rav Ashi): (If you will say that his
own body is not a Chatzizah), if hair (of his head) is
under a garment (other than the hat), what is the law?
1. Is his hair like his body, or not?
(l) Question (R. Zeira): Is Tefilin a Chatzizah?
1. According to the opinion that the Mitzvah does not
apply at night, surely they are a Chatzizah at
night, and also during the day (because we are more
stringent about daytime Avodah than nighttime
(m) Answer (R. Ami): They are a Chatzizah.
2. The question is according to the opinion that the
Mitzvah applies also at night - is a Mitzvah
incumbent on his body a Chatzizah, or not?
(n) Question (Beraisa): Kohanim doing Avodah, Leviyim singing
and Yisraelim at their Ma'amad (overseeing the Avodah)
are exempt from prayer and Tefilin.
1. Suggestion: If they wore them, they are not a
(o) Question (Beraisa): If they wore them, they are not a
2. Rejection: No, they are a Chatzizah.
3. Question: if so, it should say they are *forbidden*
to wear them!
4. Answer: Leviyim and Yisraelim are not forbidden,
only exempt, therefore it uses the language
'exempt', which applies to all of them.
(p) Answer: That applies to the head Tefilin, R. Ami
discusses the hand Tefilin.
(q) Question: What is the difference between them?
1. Regarding the Kesones, it says "Yilbash *Al* Besaro"
- also regarding the Mitznefes, it says "V'Samta
ha'Mitznefes *Al* Rosho"!
(r) Answer (Beraisa): The Kohen Gadol's hair was seen between
the Tzitz and the Mitznefes, there he wore Tefilin (i.e.
it is not a place where Bigdei Kehunah are worn, but the
Kesones is worn over the place of hand Tefilin.)
3) A KOHEN WHO DID NOT WASH
(a) (Mishnah): Mechusar Kipurim (is Mechalel Avodah).
4) HOW A KOHEN STANDS DURING "KIDUSH"
(b) Question: What is the source of this?
(c) Answer (Rav Huna): "V'Chiper Aleha ha'Kohen v'Taherah" -
implying, (a woman who gave birth is partially Tamei)
until her Korban is offered.
(d) (Mishnah): One who did not Mekadesh (wash his hands and
feet, he is Mechalel Avodah).
(e) Question: What is the source of this?
(f) Answer: We learn from a Gezerah Shavah "Chukah-Chukah"
from Mechusar Kipurim.
(g) (Beraisa): If the Kohen Gadol did not immerse or Mekadesh
between changing his clothes (from his usual eight
garments to the white (linen) garments he wears when he
enters the Kodesh ha'Kodoshim, or vice-versa) or between
Avodos, his Avodah is Kosher;
(h) If any Kohen (regular or Gadol) did not Mekadesh in the
morning, he is Mechalel Avodah.
(i) Question (Rav Asi - Mishnah): The Kohen Gadol immersed
five times and Kidesh 10 times on Yom Kipur.
1. This is mid'Oraisa - since it says "Chukah", they
should be Me'akev!
(j) Answer #1 (R. Yochanan): "U'Lvesham" - wearing the
garments is Me'akev, not anything else (in the verse).
(k) Retraction (R. Yochanan): That was a poor answer - if so,
also the first Kidush should not be Me'akev!
(l) Answer #2 (Chizkiyah): "...Chak Olam Lo ul'Zaro Ad Olam"
- only what is Me'akev Aharon's children (regular
Kohanim) is Me'akev Aharon (the Kohen Gadol), i.e. the
(m) Answer #3 (R. Yonason): "V'Rachatzu Mimenu Moshe v'Aharon
u'Vanav" - only what is Me'akev Aharon's children is
(n) Question: Why didn't R. Yonason learn from Chizkiyah's
(o) Answer: He learns R. Yosi b'Rebbi Chanina's law from it.
1. (R. Yosi b'Rebbi Chanina): If the Kiyor (fountain
from which the Kohanim washed) cannot hold enough
water to Mekadesh four Kohanim, it is invalid -
"V'Rachatzu Mimenu Moshe v'Aharon u'Vanav" (and two
of Aharon's sons remained alive; alternatively,
'u'Vanav' connotes at least two).
(a) (Beraisa): The Kohen would put each hand on the
corresponding foot, then Mekadesh;
5) IS "KIDUSH" VALID FOR THE FOLLOWING DAY?
(b) R. Yosi b'Rebbi Yehudah says, he would put one hand on
the other, and put them on his feet, which were one on
the other, and Mekadesh.
(c) Chachamim: A person cannot stand thusly!
(d) Question: How does R. Yosi b'Rebbi Yehudah answer this?
(e) Answer (Rav Yosef): Another Kohen helps him stand that
(f) (Abaye): R. Yosi and Chachamim argues whether or not
standing with support is considered standing.
(g) Question (Rav Sama brei d'Rav Ashi): Why can't the Kohen
sit (i.e. lean on something) while washing?
(h) Answer (Ravina): Kidush is called "Leshares", and Avodah
must be standing.
(a) (Beraisa #1 - Rebbi): If a Kohen was Mekadesh during the
day, he need not Mekadesh at night; if he Kohen was
Mekadesh at night, he must Mekadesh again when day comes,
because the old Kidush is no longer valid after Linah
(passing of the night).
(b) R. Elazar b'Rebbi Shimon says, the old Kidush remains
(c) (Beraisa #2 - Rebbi): If a Kohen was offering Korbanos
all night, he must Mekadesh again when day comes;
(d) R. Elazar b'Rebbi Shimon says, the old Kidush remains
valid, even if he serves for 10 days (without engaging in
(e) They must argue in both cases.
1. If they only argued when he was not working all
night, one might have thought that Rebbi admits when
he was working all night;
(f) Question: What is Rebbi's reason?
2. If they only argued when he was working all night,
one might have thought that R. Elazar b'Rebbi Shimon
admits when he was not working all night.
(g) Answer: "(Yirchatzu...) v'Gishtam" - they must wash when
there is a new approach to serve (i.e. in the morning).
(h) Question: What is R. Elazar b'Rebbi Shimon's reason?
(i) Answer: "B'Vo'am..." - they washed when they came, and
they did not leave.
(j) Question: How does Rebbi explain why it says "B'Vo'am"?
(k) Answer: If it only said "'v'Gishtam", one might have
thought that they must wash each time they approach the
Mizbeach - "B'Vo'am" teaches, this is not so.
(l) Question: How does R. Elazar b'Rebbi Shimon explain why
it says "V'Gishtam"?
(m) Answer #1: If it only said "B'Vo'am", one might have
thought that they must wash when they enter, even if they
do not serve.
(n) Objection: One could not think so - it says "Leshares"!
(o) Answer #2: Rather, "V'Gishtam" teaches Rav Acha bar
1. (Rav Acha bar Yakov): (Even though Tana'im argue
whether the Kohen Gadol washes before or after
taking off his garments,) all agree that he washes
after putting on the new garments - "V'Gishtam",
after washing he is ready to serve (he need not don
(p) Question: What do we learn from "Lehaktir Isheh"?
(q) Answer: One might have thought, they must only wash for
Avodah that is Me'akev Kaparah - this teaches that they
must wash even for Avodah that is not Me'akev (such as