Pesachim Chart #9
Chart for Pesachim Daf 77a-78b
"RITZUY HA'TZITZ" AND "DECHIYAS TUM'AH B'TZIBUR"
(ACCORDING TO THE CONCLUSION OF THE GEMARA)
| (A) R' YEHOSHUA (ACC. TO RASHI) |
(B) R' YEHOSHUA (ACC. TO TOSFOS) |
(C) R' YOSI |
(D) R' ELIEZER |
||
| 1 | IS THE TZITZ MERATZEH FOR WHAT IS OFFERED ON THE MIZBE'ACH? |
No | only b'Di'eved |
? (7) | Yes |
| 2 | IS THE TZITZ MERATZEH FOR WHAT REMAINS FOR THE KOHANIM (OR OWNERS) TO EAT? (1) (BERAISA 80a) |
No | only b'Di'eved (4) |
No | Yes |
| 3 | IS TUM'AH *DECHUYAH* OR *HUTRAH* B'TZIBUR? |
Hutrah | Dechuyah | Dechuyah | Dechuyah (9) |
| 4 | A KORBAN YACHID, THE MEAT AND FATS OF WHICH WERE ALL BURNED OR LOST -- DO WE DO THE ZERIKAH? | No | No | only b'Di'eved |
Yes |
| 5 | A KORBAN YACHID, THE MEAT AND FATS OF WHICH ALL BECAME TAMEI -- DO WE DO THE ZERIKAH? |
only b'Di'eved (2) |
only b'Di'eved (5) |
only b'Di'eved |
Yes |
| 6 | A KORBAN TZIBUR, THE MEAT AND FATS OF WHICH BECAME TAMEI -- DO WE DO THE ZERIKAH, AS OUR MISHNAH STATES? |
Yes (3) | Yes (6) | only b'Di'eved (8) |
Yes (10) |
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FOOTNOTES:
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(1) Even though the Tzitz does not permit it to be eaten, nevertheless (a) if the Tzitz is Meratzeh for the meat, it makes it as if the meat is Tahor so that the Zerikah may then be done (according to Rebbi Yehoshua who holds that without Kosher meat, the Zerikah may not be done). Furthermore, (b) if the Tzitz is Meratzeh, it will make the meat able to become Pasul because of Pigul, and (c) if the meat is Kodshei Kodshim, then the Ritzuy Tzitz will make it so that Me'ilah can no longer be done with it. (d) A fourth difference that Ritzuy Tzitz makes is that for the Shetei ha'Lechem, one does not have to bring an additional pair of loaves if the original ones became Tamei (Tosfos, 78a, DH Michlal).
(2) This is not similar to when the meat was burned or lost, since it is still existent.
(3) This is because Tum'ah Hutrah b'Tzibur.
(4) This is because the Rabanan decreed that one should not rely on Ritzuy Tzitz (for Ochlin and Olin) l'Chatchilah. Mid'Oraisa, though, the Tzitz is Meratzeh.
(5) This is because the Rabanan only prohibited relying on the Tzitz (see #4 above) l'Chatchilah.
(6) This is because mid'Oraisa, the Tzitz is Meratzeh. Although the Rabanan decreed that it is not Meratzeh for a Yachid (see above, #4), for the Tzibur, the Tzitz is Meratzeh even l'Chatchilah (because the Rabanan did not decree that it should not be Meratzeh).
(7) The RASHASH infers from the wording of the Gemara that it is not Meratzeh (see the response of the DEVAR SHMUEL, Mahadura Basra, to this).
(8) That is to say that Rebbi Yosi is not the Tana of our Mishnah. The reason for his opinion is that he holds that the Tzitz is not Meratzeh for that which is eaten (Ein ha'Tzitz Meratzeh Al ha'Ochlin). Therefore if the meat became Tamei, one cannot do the Zerikah l'Chatchilah, because he holds that the principle that one may not do Zerikah if there is no valid meat ("Im Ein Basar Ein Dam") applies only l'Chatchilah (see Chart, 4-c and 5-c).
(9) This is not stated explicitly, but the Gemara did state earlier (77a) that the only one who holds that Tum'ah is Hutrah b'Tzibur is Rebbi Yehudah.
(10) This is because he holds that the Tzitz is Meratzeh even for that which is eaten (ha'Tzitz Meratzeh Al ha'Ochlin). Therefore, the Tzibur brings even the Shtei ha'Lechem b'Tum'ah.