1)

(a)Our Mishnah lists only two Korb'nos Tzibur that require Semichah. According to the Tana Kama, one of them is the Sa'ir ha'Mishtale'ach. What does Rebbi Shimon say?

(b)What is the second one (on which they both agree)?

(c)All Korb'nos Yachid, on the other hand, require Semichah, except for three. Which three?

(d)An heir is obligated to perform Semichah on his deceased father's Korban. What does the Mishnah say about him ...

1. ... bringing Nesachim?

2. ... declaring a Temurah on his father's Korban?

1)

(a)Our Mishnah lists only two Korb'nos Tzibur that require Semichah. According to the Tana Kama, one of these is the Sa'ir ha'Mishtale'ach - Rebbi Shimon maintains it is the Sa'ir Avodas-Kochavim.

(b)The second one (on which they both agree is - the Par ha'Ba al Kol ha'Mitzvos (the Par He'elam Davar shel Tzibur).

(c)All Korb'nos Yachid, on the other hand, require Semichah, except for - B'chor, Ma'aser and Pesach.

(d)An heir is obligated to perform Semichah on his deceased father's Korban. The Mishnah also obligates him to ...

1. ... bring Nesachim together with them, and authorizes him to ...

2. ... declare a Temurah on his father's Korban.

2)

(a)The Beraisa too, echoes the Machlokes Tana'im cited in our Mishnah. What is the name of the Tana who argues with Rebbi Shimon?

(b)What problem do we have with the Beraisa, which, after stating that Rebbi Yehudah discards Se'irei Avodas-Kochavim from the list of the Korb'nos Tzibur that require Semichah, continues ve'es Mi Avi Tachteihem?

(c)What does Ravina answer?

2)

(a)The Beraisa too, echoes the Machlokes Tana'im cited in our Mishnah. The Tana who argues with Rebbi Shimon is - Rebbi Yehudah.

(b)The problem with the Beraisa, which, after stating that Rebbi Yehudah discards Se'irei Avodas-Kochavim from the list of the Korb'nos Tzibur that require Semichah, continues ve'es Mi Avi Tachteihem, is - why is it necessary to replace the Se'irei Avodas-Kochavim? Why can the Par ha'Ba al Kol ha'Mitzvos not be the only one that requires Semichah?

(c)Ravina answers - by citing the tradition that there are two cases of Korban Tzibur that require Semichah, and not just one.

3)

(a)On what grounds does Rebbi Shimon object to Rebbi Yehudah's insertion of the Sa'ir ha'Mishtale'ach among the Korb'nos Tzibur that require Semichah?

(b)How do we answer the Kashya?

(c)Why can Rebbi Shimon not dispute the fact the fact that the Sa'ir ha'Mishtalei'ach requires Semichah?

(d)Then what is his bone of contention with Rebbi Yehudah?

3)

(a)Rebbi Shimon objects to Rebbi Yehudah's insertion of the Sa'ir ha'Mishtale'ach among the Korb'nos Tzibur that require Semichah - on the grounds that Semichah can only be performed by the owner of the Korban. Now the owner of the Sa'ir ha'Mishtale'ach is Yisrael (for whom it atones), and not the Kohanim, whereas it is Aharon and his sons who will perform Semichah on it!

(b)We answer that according to Rebbi Yehudah - Aharon and his sons are indeed co-owners of the Sa'ir ha'Mishtale'ach, as we will see see shortly.

(c)Rebbi Shimon can hardly dispute the fact that the Sa'ir ha'Mishtalei'ach requires Semichah - since thr Torah specifically writes that it does.

(d)He argues with Rebbi Yehudah in that - he considers the Kohen Gadol's Semichah a Gezeiras ha'Kasuv.

4)

(a)Rebbi Yirmiyah comments that Rebbi Yehudah and Rebbi Shimon follow their own reasoning in a Beraisa. The Tana there discusses the Pasuk in Acharei-Mos (in connection with the Kaparah on Yom Kipur). How does he interpret ...

1. ... "Vechiper es Mikdash ha'Kodesh"

2. ... "ve'es Ohel Mo'ed"?

3. ... "ve'es ha'Mizbe'ach"?

4. ... "Yechaper"?

(b)All this refers to Tum'as Mikdash ve'Kodashav where there was a Yedi'ah at the beginning but not at the end. Which specific Avodah (which Korbanos) does this refer to?

(c)Who attained Kaparah via the blood of ...

1. ... the Par?

2. ... the Sa'ir?

4)

(a)Rebbi Yirmiyah comments that Rebbi Yehudah and Rebbi Shimon follow their reasoning in a Beraisa, where the Tana discusses the Pasuk in Acharei-Mos (in connection with the Kaparah of Yom Kipur). According to him ...

1. ... "Vechiper es Mikdash ha'Kodesh" - applies to the Kodesh Kodshim.

2. ... "ve'es Ohel Mo'ed" - to the Heichal.

3. ... "ve'es ha'Mizbe'ach" - to the Kaparah of the Mizbe'ach, and ...

4. ... "Yechaper" - to the Azaros.

(b)All this refers to Tum'as Mikdash ve'Kodashav, where there was a Yedi'ah at the beginning but not at the end. The Kaparah to which the Pasuk is referring is that - of the Par ve'Sa'ir shel Yom ha'Kipurim, whose blood the Kohen Gadol sprinkled in the Kodesh Kodshim, in the Heichal and on the Mizbe'ach ha'Penimi.

(c)The blood of ...

1. ... the Par - atoned for the Kohen Gadol and the Kohanim ...

2. ... the Sa'ir - for Yisrael.

5)

(a)If "ve'al ha'Kohanim" refers to the Kaparah of the Kohanim, what is the Pasuk referring to when it adds ...

1. ... "ve'al Kol Am ha'Kahal"?

2. ... "Yechaper"?

(b)Which Kaparah is the Tana referring to?

(c)This is the opinion of Rebbi Yehudah. Rebbi Shimon disagrees with the latter D'rashah. What analogy does he draw between ...

1. ... the blood of the Sa'ir ha'Na'aseh bi'Fenim and the blood of the Kohen Gadol's Par?

2. ... the Viduy (confession) of the Sa'ir ha'Mishtalei'ach and that of the Par?

(d)How can Rebbi Shimon argue with the Hekesh comparing the Kohanim to the Yisre'eilim?

5)

(a)"ve'al ha'Kohanim" refers to the Kaparah of the Kohanim, and when the Pasuk adds ...

1. ... "ve'al Kol Am ha'Kahal" - it is referring to Yisrael, and ...

2. ... "Yechaper", to the Levi'im.

(b)The Tana is referring to - the Kaparah of the Sa'ir ha'Mishtale'ach.

(c)This is the opinion of Rebbi Yehudah. According to Rebbi Shimon - just as ...

1. ... the blood of the Sa'ir ha'Na'aseh bi'Fenim atones for Tum'as Mikdash ve'Kodashav for Yisrael, so does the blood of the Kohen Gadol's Par atone on Tum'as Mikdash ve'Kodashav for the Kohanim, and just as ...

2. ... the Viduy (confession) of the Sa'ir ha'Mishtalei'ach atones for all other sins of Yisrael, so does the Viduy of the Par atone for all other sins of the Kohanim.

(d)Rebbi Shimon does not argue with the Hekesh comparing the Kohanim to the Yisrael - only according to him, it pertains to the fact that both receive atonement. Each one however, does so independently, one via the two Se'irim, the other, via the Par.

6)

(a)What does Rebbi Yehudah in a Beraisa, extrapolate from the Pasuk in Vayikra (in connection with the Par ha'Ba al Kol ha'Mitzvos "Vesamchu Ziknei ha'Eidah es Yedeihem al Rosh ha'Par"?

(b)How does Rebbi Shimon, who requires Semichah by the Sa'ir Avodas-Kochavim, explain the inference?

(c)We query this however, from another Beraisa, where Rebbi Yehudah makes a similar inference from the Pasuk in Acharei-Mos (in connection with the Sa'ir ha'Mishtalei'ach) "Vesamach Aharon ... al Rosh ha'Sa'ir ha'Chai". What does Rebbi Shimon extrapolate from the word "ha'Chai"?

6)

(a)Rebbi Yehudah in a Beraisa, extrapolates from the Pasuk in Vayikra (in connection with the Par ha'Ba al Kol ha'Mitzvos "Vesamchu Ziknei ha'Eidah es Yedeihem al Rosh ha'Par" that - the Se'irei Avodas-Kochavim do not require Semichah.

(b)Rebbi Shimon, who requires Semichah by the Sa'ir Avodas-Kochavim, extrapolates that - they do not require Semichah at the hand of the Zekeinim (like the Par ha'Ba al Kol ha'Mitzvos), only at the hand of the Kohen Gadol.

(c)We query this however, from another Beraisa, where Rebbi Yehudah makes a similar inference from the Pasuk in Acharei-Mos (in connection with the Sa'ir ha'Mishtalei'ach) "Ve'samach Aharon ... al Rosh ha'Sa'ir ha'Chai". Whereas Rebbi Shimon extrapolates from the word "ha'Chai" - that the Se'irei Avodas-Kochavim do not require Semichah at the hand of the Kohen Gadol (like the Sa'ir ha'Mishtalei'ach), only at the hand of the Zekeinim.

7)

(a)What is now the problem (concerning Rebbi Shimon's rulings in the two Beraisos)?

(b)On what grounds does Rav Sheishes query Rebbi Shimon in the first Beraisa? What is wrong with saying that the Kohen Gadol should perform Semichah on the head of the Se'irei Avodas-Kochavim?

(c)So how do we amend the first Beraisa to solve both problems?

(d)What did Rebbi Shimon now say to Rebbi Yehudah?

7)

(a)The problem is that - we now have a discrepancy between the first Beraisa, where Rebbi Shimon requires Semichah on the Se'irei Avodas-Kochavim at the hand of the Kohen Gadol, and the second, where he requires it at the hand of the Zekeinim.

(b)Rav Sheishes queries Rebbi Shimon in the first Beraisa. The problem with saying that the Kohen Gadol should perform Semichah on the head of the Se'irei Avodas-Kochavim is that - as we explained earlier, Semichah must be performed by the owner of the Korban (who in this case, is the Zekeinim, and not the Kohen Gadol).

(c)We solve both problems - by amending the first Beraisa to read like the second one (that it is the Zekeinim who perform the Semichah).

(d)And Rebbi Shimon said to Rebbi Yehudah that - the Se'irei Avodas-Kochavim do require Semichah, and what Rebbi Yehudah heard was not that they don't, but that they do not require Semichah at the hand of the Kohen Gadol (as we learned from the word "ha'Chai").

92b----------------------------------------92b

8)

(a)Bearing in mind Ravina's tradition (that there are specifically two cases of Korban Tzibur that require Semichah), why does Rebbi Yehudah need to preclude Se'irei Avodas-Kochavim from a Pasuk?

(b)Rebbi Yehudah, in a Beraisa, learns Semichah by Se'ir Nachshon (by the Chanukas ha'Mizbe'ach, in Parshas Naso) from the Pasuk in Vayikra (in connection with the Sa'ir Nasi) "Vesamach Yado al Rosh ha'Sa'ir". Why does he need a Pasuk for this? Why will the principle that all Korb'nos Yachid require Semichah not suffice?

(c)What does Rebbi Shimon say?

(d)What principle does he state to support both his insertion of Se'irei Avodas-Kochavim and the exclusion of Se'ir Nachshon?

8)

(a)Despite Ravina's tradition (that there are specifically two cases of Korban Tzibur that require Semichah), Rebbi Yehudah precludes Se'eirei Avodas-Kochavim from a Pasuk - either to stress the fact or because that is how his Rebbes taught him. Either way, the Pasuk ("Par" and "min ha'Chai") is merely an Asmachta (a support for the Halachah that we already know).

(b)Rebbi Yehudah, in a Beraisa, learns Semichah by Se'ir Nachshon (by the Chanukas ha'Mizbe'ach, in Parshas Naso) from the Pasuk (in connection with the Sa'ir Nasi) "Ve'samach Yado al Rosh ha'Sa'ir". He needs a Pasuk for this, in spite of the principle that all Korb'nos Yachid require Semichah - because without it, we would not learn Sha'ah from Doros (a once only occasions from a regular occurrence).

(c)Rebbi Shimon - learns Se'irei Avodas-Kochavim from there (and not Se'ir Nachshon).

(d)The principle he states (to support both his insertion of Se'irei Avodas-Kochavim and the exclusion of Sa'ir Nachshon) is that - all Chata'os whose blood is taken inside the Heichal, require Semichah.

9)

(a)Having learned Sa'ir Avodas-Kochavim from a Pasuk, why does Rebbi Shimon need to state the principle?

(b)Now that he does state the principle, why does he include the Sa'ir Avodas-Kochavim, and not the Sa'ir ha'Na'aseh bi'Fenim (on Yom Kipur)?

(c)According to Rebbi Shimon, why do we need both Ravina's principle and the Pasuk ("Ve'samach Yado al Rosh ha'Sa'ir")? What would have been the problem had we had ...

1. ... the Halachah and not the Pasuk?

2. ... the Pasuk and not the Halachah? What else would we have included from a Kal va'Chomer?

(d)What is the gist of the Kal va'Chomer?

9)

(a)In spite of having learned Sa'ir Avodas-Kochavim from a Pasuk, Rebbi Shimon states the principle - as a Si'man (to reinforce the Pasuk, and not because he really needs to).

(b)Now that he does state the principle, he includes the Sa'ir Avodas-Kochavim, and not the Sa'ir ha'Na'aseh bi'Fenim (on Yom Kipur) - because like the Sa'ir Nasi (from which he learns it), the former atones for a sin that is known both at the beginning and at the end (whereas the Sa'ir ha'Na'aseh bi'Fenim atones for Tum'as Mikdash ve'Kodashav that was initially known, but subsequently forgotten.

(c)According to Rebbi Shimon, we need both Ravina's principle and the Pasuk ("Ve'samach Yado al Rosh ha'Sa'ir"), because had we had ...

1. ... the Halachah and not the Pasuk - we would not have known whether to include the Se'irei Avodas-Kochavim or the Sa'ir ha'Na'aseh bi'Fenim (as we just explained.

2. ... the Pasuk and not the Halachah - we would have included the Zivchei Shalmei Tzibur (on Shavu'os) from a Kal va'Chomer from Shalmei Yachid ...

(d)... because if Shalmei Yachid, which do not require Tenufah alive, require Semichah, Zivchei Shalmei Tzibur, which do, should certainly require Semichah.

10)

(a)How many times does the Torah write "Korbano" in Vayikra in connection with the Korban Shelamim?

(b)Besides B'chor, which other two Korbanos do we initially preclude from Semichah, from "Korbano"?

(c)Why, if not for "Korbano", would we have included (Kal va'Chomer from Shelamim) ...

1. ... B'chor?

2. ... Ma'aser Beheimah?

3. ... Pesach?

10)

(a)The Torah writes "Korbano" - three times in Vayikra in connection with the Korban Shelamim).

(b)Besides B'chor, the other two Korbanos that we initially preclude from Semichah, from "Korbano" are - Ma'aser and Pesach.

(c)If not for "Korbano", we would have included ('Kal va'Chomer from Shelamim) ...

1. ... B'chor - because, unlike Shelamim, it is Kadosh from birth.

2. ... Ma'aser Beheimah - because, unlike Shelamim, it sanctifies the animal before it and the animal after it (in a case where one inadvertently called them both Ma'aser).

3. ... Pesach - which, unlike Shelamim, is obligatory.

11)

(a)What Pircha do we ask on the Kal va'Chomer (of B'chor, Ma'aser and Pesach over Shelamim). Which Chumra (besides the Chiyuv to bring Nesachim), does Shelamim possess, that the other three do not?

(b)So how do we explain the above Limudim from the three "Korbano"?

(c)And what do we really learn from them? On whose Korban, besides that of a Nochri, does the Pasuk disqualify from performing Semichah?

(d)And whom do we include from the third "Korbano"?

11)

(a)The Pircha on the Kal va'Chomer (of B'chor, Ma'aser and Pesach over Shelamim) is that - (besides the Chiyuv to bring Nesachim), Shelamim also require Tenufah (the waving) of the Chazeh and the Shok.

(b)We therefore explain the above Limudim from the three "Korbano" as - a mere Asmachta.

(c)And we learn from them to disqualify - a person from making Semichah a. on the Korban of a Nochri b. on the Korban of a friend (since in neither case is he the owner [see Tosfos DH 'Korbano').

(d)Whereas from the third "Korbano" - we learn that all partners in a Korban, are obligated to perform Semichah.

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