POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman
of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
Ask A Question on the daf
Previous daf Zevachim 112
ZEVACHIM 111-112 - these Dafim have been dedicated anonymously l'Iluy
Nishmas Tzirel Nechamah bas Tuvya Yehudah.
1) "HAKRAVAH" INSIDE AND OUTSIDE (cont.)
(a) (Gemara) Question: We understand when some blood was
thrown outside and then some inside - he is liable, for
all the blood is Kosher for Zerikah inside;
***** PEREK PARAS CHATAS ****
1. But when some was thrown inside and then some
outside, why is he liable - after Zerikah inside,
the remaining blood is Shirayim!
(b) Answer: Our Mishnah is R. Nechemyah, who is Mechayev for
Zerikah of Shirayim b'Chutz.
(c) Question (later in the Mishnah): If the blood was
received in two buckets...if one was thrown inside and
then the other outside, he is exempt.
1. R. Nechemyah is Mechayev for Shirayim b'Chutz!
(d) Answer: The Mishnah is like Chachamim who argue with R.
Elazar b'Rebbi Shimon, they say that Zerikah of one
bucket makes the other Dachuy (Pasul).
(e) (Mishnah): This is similar to one who Hikdish his Chatas,
lost it, Hikdish another, then found the first...
(f) Question: Why do we need this clause?
(g) Answer: The Mishnah is like Rebbi, who says that if the
first Chatas was lost at the time the second was Hukdash,
whichever is not offered must die;
1. We infer, the Mishnah exempts (if he slaughtered one
inside and then the other outside) only when one was
lost, but if two animals were separated for
Acharayos, it is as if he made one of them an Olah
from the beginning (he is liable for offering the
(h) Objection: This is not like Rav Huna's case - an Asham is
a male, it itself is Kosher to be (offered like) an Olah;
2. This is like Rav Huna.
3. (Rav Huna): If an Asham was Nitak to graze and
slaughtered without intent for any particular
Korban, it is Kosher.
1. A Chatas is a female, it cannot be an Olah!
(i) Answer (R. Chiya of Yostina): The Mishnah discusses the
Chatas of a Nasi, which is a male.
2) LIABILITY FOR "SHECHUTEI CHUTZ"
(a) (Mishnah): If one burned (Rashi's text - slaughtered) the
Parah Adumah outside its pit, or offered the Se'ir
ha'Mishtale'ach outside (mkij nbm?]), he is exempt -
"V'El Pesach Ohel Mo'ed Lo Hevi'o", one is exempt for
anything not fitting to be offered Pesach Ohel Mo'ed.
(b) One is exempt for any of the following (if offered
outside the Mikdash):
1. Rove'a or Nirva (an animal that had relations with a
person), Muktzeh (an animal designated for
idolatry), Ne'evad (one that was worshipped), Mechir
(Kelev, i.e. an animal sold for a dog), Esnan (wages
of a harlot), Kilayim (a crossbreed), Treifah, and
(c) One is exempt for a Ba'al Mum, whether the Mum was
permanent or temporary
2. We learn from "Lifne Mishkan Hash-m", one is exempt
for anything not fitting for the Mishkan.
(d) R. Shimon says, one is exempt for a permanent Mum, one
transgresses a Lav for a temporary Mum.
3) CHANGES IN THE "AVODAH"
(e) One is exempt for Torim (pigeons) too young to be offered
and for Benei Yonah (doves) too old to be offered;
(f) R. Shimon says, one is exempt for Benei Yonah that are
too old, one transgresses a Lav for Torim that are too
(g) One is exempt for Oso v'Es Beno (an animal whose mother
or child was slaughtered today) or Mechusar Zeman (an
animal not fitting to be offered yet);
(h) R. Shimon says, one transgresses a Lav for these -
anything fitting to be offered later, one transgresses a
Lav, there is no Kares;
(i) Chachamim say, whenever there is no Kares, one does not
transgress the Lav.
(j) 'Mechusar Zeman' can apply to the Korban (it is too young
to be offered, e.g. an animal less than eight days old),
or the owner (he is not ready to bring the Korban);
1. Mechusar Zeman of the owner - if a Zav, Zavah or
Yoledes (or Metzora - Rashi deletes this from the
Mishnah) offered his (or her) Chatas or Asham
(before waiting the necessary amount of days), he is
(k) One is exempt for offering any of the following (for they
should be eaten, not offered):
2. If he offered his Olah or Shelamim, he is liable
(for these may be brought for Nedavah).
1. Meat of a Chatas, Asham, (other) Kodshei Kodoshim
(that are eaten, i.e. Shalmei Tzibur), Kodshim
(l) One is exempt for the following Avodos outside the
2. The remains of the Omer or of a Minchah (after
Kemitzah), Shtei ha'Lechem, Lechem ha'Panim;
1. Pouring oil (on a Minchah), breaking a Minchah into
pieces, mixing (the flour with oil), salting,
Tenufah, Hagashah, arranging the Lechem ha'Panim on
the Shulchan, Dishun ha'Menorah, Kemitzah, and
2. If any of the following people did one of these
Avodos in the Mikdash, he is exempt:
i. A Zar, Tamei, Mechushar Begadim, one who did
not Mekadesh (wash his hands and feet).
(a) (Continuation of the Mishnah): Before the Mishkan was
erected, Bamos were permitted, and Avodah was done by the
(b) After the Mishkan was erected, Bamos were forbidden, and
Avodah was done by Kohanim;
1. Kodshei Kodoshim were eaten within the Kela'im
(curtains around Chatzer ha'Mishkan), Kodshim Kalim
were eaten within Machaneh Yisrael;
(c) When the Mishkan was in Gilgal (during the conquest and
division of Eretz Yisrael), Bamos were permitted, Kodshei
Kodoshim were eaten within the Kela'im, Kodshim Kalim
could be eaten anywhere;
(d) When a Mikdash was built in Shilo, Bamos were forbidden;
1. It was a stone building without a (solid) roof, only
curtains on top; this was "Menuchah" ("Ki Lo Vasem
Ad Ata El *ha'Menuchah* v'El ha'Nachalah")
(e) When the Mishkan was set up in Nov and (later in) Giv'on,
Bamos were permitted, Kodshei Kodoshim were eaten within
the Kela'im, Kodshim Kalim (Rashi's text - and Ma'aser
Sheni) could be eaten in any city in Eretz Yisrael;
2. Kodshei Kodoshim were eaten within the Kela'im,
Kodshim Kalim and Ma'aser Sheni could be eaten
anywhere from which Shilo could be seen.
(f) When the Beis ha'Mikdash was built in Yerushalayim, Bamos
were forbidden forever, this was "Nachalah";
1. Kodshei Kodoshim are eaten in the Azarah (the
Mishnah says 'Kela'im', for the Azarah corresponds
to Chatzer ha'Mishkan which was within the Kela'im;
alternatively, when the Mikdash was being built,
Kela'im delineated the extent of the Azarah),
Kodshim Kalim and Ma'aser Sheni are eaten within the
walls (of Yerushalayim).
(g) If a Korban was Hukdash at a time when Bamos were
forbidden and one offered it (outside) when Bamos were
forbidden, he transgresses an Ase, a Lav, and is Chayav
(h) If it was Hukdash when Bamos were permitted and offered
when Bamos were forbidden, he transgresses an Ase and a
Lav, there is no Kares;
(i) If it was Hukdash when Bamos were forbidden and offered
when Bamos were permitted, he transgresses only an Ase.
(j) The following Korbanos must be offered in the Mishkan:
1. A Korban Hukdash to be offered in the Mishkan (even
if Bamos are permitted, e.g. when the Mishkan was in
Gilgal) and Korbanos Tzibur;
(k) A Korban Yachid may be offered on a Bamah;
1. If one specified to offer a Korban Yachid in the
Mishkan, he must do so;
(l) The following are the differences between a Bamas Yachid
and a Bamas Tzibur (they apply only to a Bamas Tzibur
(and all the more so, in the Mikdash)):
2. If he offered it on a Bamah, he is exempt.
1. Semichah, slaughter (of Kodshei Kodoshim) in the
north, Zerikah Soviv (two Matanos that are like
four), and Tenufah and Hagashah of Menachos;
(m) Intent Chutz li'Zmano, Nosar and Tamei are the same in
i. R. Yehudah says, (Tenufah and Hagashah do not
apply, for) a Minchah is not offered on a
2. Kehunah, Bigdei Shares (Bigdei Kehunah), Klei
Shares, Re'ach Nicho'ach (Haktarah must give off a
nice smell, limbs may not be roasted beforehand), a
separation of (upper and lower) blood, washing hands