ZEVACHIM 98 (8 Av) - Dedicated l'Iluy Nishmas Mrs. Lily (Leah bas Pinchas) Kornfeld, who passed away on 8 Av 5765. Dedicated by her daughter and son-in-law, Diane and Andy Koenigsberg and family. May Lily and her husband's love for Torah and for Eretz Yisrael continue in all of their descendants.

1)

(a)What does the Tana learn from Asham regarding the fetus and the placenta of Kodshim?

(b)How do we know that the fetus and the placenta of an Asham are not sanctified?

(c)What principle do we learn from here with regard to 'V'lados Kodshim'?

(d)Why might we have thought that we cannot learn this from Asham?

(e)What does this Tana hold?

1)

(a)The Tana learns from Asham - that the fetus and the placenta of Kodshim are not sanctified.

(b)We know that the fetus and the placenta of an Asham are not sanctified - because an Asham is a male, and the concept does not apply to it.

(c)We learn from here - the principle that 'V'lados Kodshim' only become sanctified after they are born ('V'lados Kodshim be'Havayasan hein Kedoshim').

(d)We might have thought that we cannot learn this from Asham - because logically, we might well say 'Ein Danin Efshar mi'she'I Efshar'.

(e)This Tana however, holds - 'Danin'.

2)

(a)What are the ramifications of the ruling that the fetus of Kodshim are not sanctified? What would have been the Halachah if they had?

(b)Why can we not learn the same Halachah from Olah?

(c)And why can we not learn that Zivchei Shalmei Tzibur can only be eaten by male Kohanim from Chatas or Asham?

(d)In the Pasuk in Re'ei "Rak Kodoshecha asher Yih'yu l'cha ... ", "Rak Kodoshecha" teaches us that Temuros are sacrificed. What do we learn from "Asher Yih'yu l'cha"?

2)

(a)The ramifications of the ruling that the fetus of Kodshim are not sanctified are - that one does not bring its Cheilev and the two kidneys on the Mizbe'ach.

(b)We cannot learn the same Halachah from Olah - which is totally burned, and since we do not learn other Korbanos from it with regard to burning the body of the animal on the Mizbe'ach, we cannot learn the Din regarding fetus and the kidneys either.

(c)We cannot learn that Zivchei Shalmei Tzibur can only be eaten by male Kohanim, from Chatas or Asham - since in each case by the very Din under discussion, the Torah writes "Hi/Hu" ("Kodesh Kodshim Hi/Hu"), thereby precluding other Korbanos.

(d)in Re'ei "Rak Kodoshecha asher Yih'yu l'cha ... ", "Rak Kodoshecha" teaches us that Temuros are sacrificed. From "Asher Yih'yu l'cha" we learn - that babies of Kodshim are sacrificed too (but not fetuses).

3)

(a)What does the Tana learn from "Milu'im" (with regard to a second animal that one designates to 'Mosreihem' [a replacement of the initial animal, besides the fact that the leftovers of Kodshim have to be burned])?

(b)What are the two possible cases of 'Mosreihen'?

(c)Why do they not apply to Milu'im?

3)

(a)The Tana learns from ''Milu'im" (besides the fact that the leftovers of Kodshim have to be burned) - that if one designated a second animal to replace the first, the spare animal is not burned.

(b)The two possible cases of 'Mosreihen' are - if either the owner initially designated two animals (one as his Korban, the other, as a guarantee), or if the original Korban went lost, and after designating a second animal, the first one is found and one of them was then brought on the Mizbe'ach.

(c)They do not apply to Milu'im because the concept of a 'substitute' does not exist by a Korban Tzibur.

4)

(a)What does the Tana learn from "Shelamim" (in connection with the Nesachim)?

(b)Rebbi Akiva in a Beraisa, learns the Din of Mekadesh bi'Veli'ah by other Korbanos from Minchah, though the Torah writes it by Chatas as well. We have already explained why we cannot learn Chatas from Minchah. Why can we not learn Minchah from Chatas?

(c)And he learns three things from "Chatas". One of them is 'min ha'Chulin' (that one cannot bring Korbanos from animals that are already Hekdesh). What are the other two?

(d)What does Rav Chisda learn from the Pasuk in Acharei-Mos (in connection with the Korbanos of Yom Kipur) "Vehikriv Aharon es Par ha'Chatas asher Lo" (besides the fact that the Kohen Gadol's Chatas must be paid out of his pocket, and not with public funds)?

4)

(a)The Tana learns from "Shelamim" (where the Din of Pigul is written) - that a Machsheves Kodshim she'Lo bi'Zemanah on Kodshim can cause the Nesachim that come with it to because Pigul, and that they can themselves become Pigul.

(b)Rebbi Akiva in a Beraisa, learns the Din of Mekadesh bi'Veli'ah by other Korbanos from Minchah, though the Torah writes it by Chatas as well. We have already explained why we cannot learn Chatas from Minchah. Neither can we learn Minchah from Chatas - because, due to the latter's fatty substance, it is more absorbent than Monchah (See Menachos 83a).

(c)And he learns three things from "Chatas". 'min ha'Chulin' (that one cannot designate Korbanos from animals that are already Hekdesh) - that the Korban must be performed by day and that the Kohen must use his right hand.

(d)Rav Chisda learns from the Pasuk in Acharei-Mos (in connection with the Korbanos of Yom Kipur) "Vehikriv Aharon es Par ha'Chatas asher Lo" that it must be paid out of Aharon's pocket, and not with public funds - and that it cannot be brought from Ma'aser- Sheini money (only from Chulin).

5)

(a)What do we learn from the Pasuk in Tzav "be'Yom Tzavoso"?

(b)And what did Rabah bar bar Chanah Amar Resh Lakish say about anywhere in the Torah that the Torah writes "Etzba" or "Kehunah"?

(c)Then why did Rebbi Akiva learn both 'ba'Yom' and 'be'Yado' from "Chatas"?

(d)What alternative answer do we give to explain why Rebbi Akiva learns 'be'Yado' from "Chatas"?

5)

(a)We learn from the Pasuk "be'Yom Tzavoso" - that Avodah can only be performed by day.

(b)And Rabah bar bar Chanah Amar Resh Lakish stated that anywhere in the Torah that the Torah writes "Etzba" or "Kehunah" - the Kohen is obligated to use his right hand.

(c)And the reason that Rebbi Akiva learned both 'ba'Yom' and 'be'Yado' from "Chatas" is - 'by the way' (seeing as it is possible to learn it from there, even though we don't need it).

(d)Alternatively, Rebbi Akiva learns 'be'Yado' from "Chatas" - because he holds like Rebbi Shimon, that "Etzba" on its own implies with the right-hand, but 'Kehunah' (on its own) does not. Therefore we need "Chatas" to teach us - that even by those Kodshim where the Torah writes 'Kehunah' (but not "Etzba") the Kohen must use his right hand.

6)

(a)What does Rebbi Akiva learn from "Asham"?

(b)Why can we not learn this from "Chatas"?

6)

(a)Rebbi Akiva learns from "Asham" - that the bones of Kodshei Kodshim belong to the Kohanim to do with as they wish.

(b)We cannot learn this from "Chatas" - because it is not with a 'Mah Matzinu' that we learn it, but from the Pasuk "la'Kohen Lo Yih'yeh", which is superfluous (and which is not written by Chatas).

98b----------------------------------------98b

7)

(a)What does Rava mean when he says that if blood of a Chatas is underneath and that of an Olah on top, the garment requires Kibus?

(b)What is his She'eilah in the reverse case? Bearing in mind that the blood of an Olah does not require Kibus, why might the garment not require Kibus?

(c)What did he eventually decide?

7)

(a)When Rava says that if blood of a Chatas is underneath and that of an Olah on top, the garment requires Kibus, he means - that the former squirted on to a garment first, and the latter, on top of it.

(b)His She'eilah in the reverse case is - whether, bearing in mind that the blood of an Olah does not require Kibus, the garment requires Kibus or not, seeing as, although the blood of the Chatas is touching the Beged, it is not absorbed by it.

(c)He eventually decided - that it does not require Kibus.

8)

(a)Rava states that if blood is absorbed in a garment, it constitutes a Chatzitzah (an interruption). What are the ramifications of this statement?

(b)In which case will it not constitute a Chatzitzah, and the Tevilah will be valid?

(c)In which case will fat or wax on a garment not constitute a Chatzitzah?

(d)How will we then explain Rava's She'eilah whether both blood and fat on a garment constitute a Chatzitzah? About whom is he speaking?

(e)What is the outcome of Rava's She'eilah?

8)

(a)Rava states that if blood is absorbed in a garment, it constitutes a Chatzitzah (an interruption) - meaning that, should it become Tamei, it cannot be Toveled until the blood-stain is removed.

(b)It will not however, constitute a Chatzitzah - if the owner is a butcher (who is not fussy about blood on his clothes), and the Tevilah will therefore be valid.

(c)Fat or wax on a garment will not constitute a Chatzitzah - if the owner of the garment is a salesman of that particular commodity.

(d)Rava's She'eilah whether both blood and fat on a garment constitute a Chatzitzah - concerns someone who is both a butcher and a salesman of fat, and the question is whether he does not even mind two such stains on his clothes, or whether two different stains is disgusting, and that therefore even he will not tolerate it.

(e)The outcome of the She'eilah is - 'Teiku'.

Hadran Alach 'Dam Chatas'

Perek T'vul Yom

9)

(a)What does our Mishnah say about a Kohen who is a T'vul-Yom, a Mechusar Kipurim or an Onein? What do they have in common, regarding the distribution of Kodshim?

(b)A Kohen who is an Onein is forbidden to sacrifice a Korban. How about touching it?

(c)What is the Din of a Kohen Ba'al-Mum Over (a Kohen who has a temporary blemish) with regard to ...

1. ... sacrificing a Korban?

2. ... receiving a portion (and eating Kodshim)?

9)

(a)Our Mishnah rules that a Kohen who is a T'vul-Yom, a Mechusar Kipurim or an Onein - does not receive a portion of Kodshim when they are distributed.

(b)A Kohen who is an Onein is forbidden to sacrifice a Korban - though he may touch it.

(c)A Kohen Ba'al-Mum Over (who has a temporary blemish) may neither ...

1. ... sacrifice a Korban ...

2. ... nor receive a portion (or eat Kodshim), just like one with a permanent blemish.

10)

(a)What does the Tana say about any Kohen who ...

1. ... is unfit to perform the Avodah?

2. ... does not receive Basar of the Korbanos?

3. ... who was Tamei at the time of Zerikas ha'Dam?

(b)Which time-period does the previous case cover?

(c)What does the Tana learn from the Pasuk in Tzav "ha'Makriv es Dam ha'Shelamim ... lo Tih'yeh Shok ha'Yamin le'Manah"?

10)

(a)The Tana rules that any Kohen who ...

1. ... is unfit to perform the Avodah - does not receive a portion either.

2. ... does not receive a portion of Basar - does not receive any skin either.

3. ... was Tamei at the time of Zerikas ha'Dam - does not receive a portion, even though he was already Tahor by the time the Chalavim were burned.

(b)The previous case covers - the entire night, since that is when the Chalavim are burned (meaning that he must have Toveled already before nightfall).

(c)The Tana learns from the Pasuk "ha'Makriv es Dam ha'Shelamim ... lo Tih'yeh Shok ha'Yamin le'Manah" - that only a Kohen who is fit to eat the Korban at the time of Zerikas ha'Dam, will receive a portion when the Korbanos are distributed (as we just learned).

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