ME'ILAH 6 - Dedicated l'Zechut Refu'ah Shleimah for Elisheva Chaya bat Leah. Dedicated by Michael Steinberg, David Steinberg, and Ethan Steinberg.
1)
(a)What distinction does Rebbi Shimon in a Beraisa draw between Lan before Zerikah and Lan after Zerikah?
(b)What do we try to prove from there, based on the premise that the Tana is speaking where there is still time in the day to make Zerikah?
(c)We refute this proof however, by establishing the case where the Kohen performed the Kabalah just before nightfall. What will the Tana then hold with regard to Sha'as Heter le'Kohanim?
(d)On what grounds do we query this answer? What ought the Tana to have then said (rather than before Zerikah and after Zerikah)?
(e)And what do we answer?
1)
(a)Rebbi Shimon in a Beraisa rules that Lan before Zerikah - is subject to Me'ilah, whereas Lan after Zerikah is not.
(b)Based on the premise that the Tana is speaking where there is 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 Shaninu.
(c)We refute this proof however, by establishing the case where 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 hen to have 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 means, because Lifnei Zerikah and Achar Zerikah means before and after it is possible to perform Zerikah.
2)
(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. What do we try to prove, based on the premise that Lifnei Zerikah refers to where there is still time in the day to sprinkle the blood?
(b)What do we then prove by answering that the Tana is speaking just before nightfall (after Sheki'ah)?
(c)What will the Din then be if there is still time to sprinkle the blood (before nightfall)?
(d)Then why did the Tana not simply switch to before nightfall (rather than before Zerikah)?
2)
(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 is 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).
(c)If there is time to sprinkle the blood - then it will indeed be subject to Me'ilah.
(d)And when we then ask why the Tana did not switch to before nightfall - the truth is that he did, since Lifnei Zerikah and Achar Zerikah really means before and after the blood became eligible to sprinkle (like we explained in our rejection of the previous proof).
3)
(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, what problem do we have with the Seifa 'be'Kodshim Kalim Ein Mo'alin'? What should the Tana rather have said?
(b)How do we counter the Kashya? What distinction is the Tana coming to draw between Kodshei Kodshim and Kodshim Kalim?
(c)What is the reason for that distinction?
3)
(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 (even by Kodsei Kodshim(.
(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.
6b----------------------------------------6b
4)
(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. Why does Rebbi Eliezer say ...
(b)What does Rebbi Akiva say with regard to both of Rebbi Eliezer's rulings?
4)
(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. ... 'Mo'alin bah' - because he holds that Zerikah does not take a Yotzei of Kodshei Kodshim out of the realm of Me'ilah.
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 and Tamei.
(b)Rebbi Akiva holds - a. 'Ein Mo'alin bo (because Zerikah takes a Yotzei out of the realm of Me'ilah [irrespective of whether it is returned to the Azarah or not]); and b. that even a Zerikah Kesheirah of Yotzei will bring a Chatas into the realm of Pigul, Nosar and Tamei.
5)
(a)Rebbi Akiva proves his opinion from the case of a lost Chatas which is found after its replacement has been designated. What does he extrapolate from the fact that the Z'rikas ha'Dam of either of them ...
1. ... permits its own Basar to be eaten?
2. ... removes the second one from the Din of Me'ilah (even though it is Pasul)?
(b)What is the reasoning behind the first of the two rulings?
(c)On what grounds is the Basar of whichever one is Shechted second, Pasul?
5)
(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 Z'rikas ha'Dam of either of them ...
1. ... permits its own Basar to be eaten - so too will it permit the Basar of the other one to be eaten.
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.
(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.
(c)The Basar of whichever one is Shechted second is Pasul - because it is a Mosar Chatas.
6)
(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'. What is the reason for the former ruling?
(b)What does Rebbi Akiva say?
(c)Why does the Tana need to present the Machlokes between Rebbi Eliezer and Rebbi Akiva twice? Having presented it by ...
1. ... Kodshei Kodshim, why does he see fit to repeat it by Kodshim Kalim? What would we otherwise have thought Rebbi Eliezer holds there?
2. ... Kodshim Kalim, why does he see fit to repeat it by Kodshei Kodshim? What would we have thought Rebbi Akiva holds there?
6)
(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 ruling is because he holds that - Z'rikas Yotzei does not bring the limbs of Kodshim Kalim into the realm of Me'ilah.
(c)Despite having presented the Machlokes between Rebbi Eliezer and Rebbi Akiva by ...
1. ... Kodshei Kodshim, the Tana 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. ... Kodshim 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 hold that it removes the Din of Me'ilah from the latter (and that he does not concede this point to Rebbi Eliezer).
