ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Meilah 6
(a) Rebbi Simon in a Beraisa draws a distinction between Lan before
Zerikah - which is subject to Me'ilah, and Lan after Zerikah, which is not.
(b) Based on the premise that the Tana is speaking when there was still time
in the day to make Zerikah, we try to prove - that even though there is a
Heter Zerikah, Me'ilah still applies, because the Tana holds 'Heter Achilah
(c) We refute this proof however, by establishing the case when the Kohen
performed the Kabalah just before nightfall - in which case the reason that
Me'ilah still applies is because 'Heter Zerikah Shaninu'.
(d) And we query the answer - on the grounds that the Tana ought to have
then rather differentiated between before Sheki'ah and after Sheki'ah
(rather than before Zerikah' and after Zerikah').
(e) And we answer - that this is precisely what he says, because 'Lifnei
Zerikah' and 'Achar Zerikah' means before and after it is eligible to make
(a) We try to bring a similar proof from another Beraisa, where Rebbi Shimon
draws the same distinction with regard to Pigul that he just drew with
regard to Nosar. Based on the premise that 'before Zerikah' refers to where
there was still time in the day to sprinkle the blood, we try to prove -
that 'Heter Achilah Shaninu' (as we explained earlier).
(b) And by answering that the Tana is speaking just before nightfall, we
prove - that 'Heter Zerikah Shaninu' (as we explained there too).
(c) If there was time to sprinkle the blood - then it would be subject to
(d) And as for the Kashya that if there was, then the Tana ought to have
said switched to before nightfall (rather than before Zerikah) - the truth
is that it does, because 'Lifnei Zerikah' and 'Achar Zerikah' really mean
before and after the blood became eligible to sprinkle (like we explained in
our rejection of the previous proof).
(a) We make the same premise with regard to the Beraisa 'ha'Pigul be'Kodshei
Kodshim, Mo'alin', as we made in the two previous cases, and we refute it in
the same way. If, as we conclude, the Seifa is speaking by Lo Zarak, the
problem with the Seifa 'be'Kodshim Kalim Ein Mo'alin' then is - why the
Seifa switches to Kodshim Kalim, and not to before Zerikah.
(b) And we answer that the Tana deliberately switches to Kodshim Kalim - to
teach us that whereas only a Kasher Zerikah brings the latter into the realm
of Me'ilah, to take Kodshei Kodshim out of the realm of Me'ilah, even a
Pasul Zerikah will suffice (as we already learned earlier) ...
(c) ... because it takes a proper Zerikah to create Me'ilah, but any Pigul
can remove it.
(a) Our Mishnah discusses Basar Kodshei Kodshim that left the Azarah before
Zerikah, and where the Zerikah is subsequently performed after it has been
returned to the Azarah. Rebbi Eliezer rules ...
1. ... 'Moalin Bah' - because he holds that Zerikah does not take a Yotzei
of Kodshei Kodshim out of the realm of Me'ilah.
(b) Rebbi Akiva holds - a. 'Ein Mo'alin Bo (because Zerikah takes a Yotzei
out of the realm of Me'ilah [irespective of whether it was returned to the
Azarah or not]); and b. that even Zerikah of Yotzei a Zerikah Kesheirah will
bring a Chatas into the realm of Pigul, Nosar and Tamei.
2. ... 'Ein Chayavin Mishum Pigul, Nosar ve'Tamei' - because he holds that
only a Zerikah Kesheirah can bring a Chatas into the realm of Pigul, Nosar
(a) Rebbi Akiva proves his opinion from the case of a lost Chatas which is
found after its replacement has been designated. He extrapolates that just
as the Zerikas ha'Dam of either of them ...
1. ... permits its own Basar to be eaten - so too will it permits the Basar
of the other one to be eaten.
(b) The reasoning behind the first of the two rulings is - because seeing as
the Kohen is permitted to sprinkle the blood of whichever one he chooses, it
as is they are one and the same Korban.
2. ... removes the second one from the Din of Me'ilah (even though it is
Pasul) - so too, will it remove its own Basar from the realm of Me'ilah,
even though it is Pasul.
(c) The Basar of whichever one is Shechted second is Pasul - because it is
a Mosar Chatas.
(a) The Seifa of the Mishnah discusses the same case, but with regard to
Emurei Kodshim Kalim. Rebbi Eliezer holds 'Ein Mo'alin Bahen ve'Ein Chayavin
Aleihen Mishum Pigul'. The reason for the former is because he holds - that
Zerikas Yotzei does not bring the limbs of Kodshim Kalim to the realm of
(b) Rebbi Akiva holds - 'Mo'alin Bahen, ve'Chayavin Aleihen Mishum Pigu,
(c) Despite having presented the Machlokes between Rebbi Eliezer and Rebbi
Akiva by ...
1. ... Kodshei Kodshim, he nevertheless sees fit to repeat it by Kodshim
Kalim to teach us - that just as Rebbi Eliezer requires a proper Zerikah to
remove the Din of Me'ilah from the former, so too does he require a proper
Zerikah to create Me'ilah by the latter (and that he does not concede this
point to Rebbi Akiva).
2. ... Kalim Kalim, he nevertheless sees fit to repeat it by Kodshei Kodshim
to teach us - that just as Rebbi Akiva holds by the former that even a
Zerikah Pesulah creates Me'ilah, so too, does he holds that it removes the
Din of Me'ilah from the latter (and that he does concede this point to Rebbi