POINT BY POINT SUMMARY
Prepared by Rabbi P. Feldman of Kollel Iyun Hadaf, Yerushalayim Rosh Kollel: Rabbi Mordecai Kornfeld
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Zevachim 10
ZEVACHIM 10 - Dedicated to the leaders and participants in the Dafyomi
shiurim at the Young Israel of New Rochelle, by Andy & Nancy Neff
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1) AN "AVODAH" DONE WITH IMPROPER INTENT FOR A LATER "AVODAH"
(a) (R. Yochanan): If a Korban was slaughtered Lishmah with
intent to do Zerikah Lo Lishmah, it is Pasul;
(b) (Reish Lakish): It is Kosher.
1. R. Yochanan says that it is Pasul - we consider it
as if this Avodah (slaughter) was done with the (Lo
Lishmah) intent for the later Avodah (Zerikah);
i. We learn from Pigul (if one of the four Avodos
was done with intent to eat the meat, do
Zerikah, or burn the Eimurim after the proper
time, the Korban is Pasul, as if this Avodah
was done improperly).
2. Reish Lakish says that it is Kosher - intent for a
later Avodah does not affect this Avodah;
i. We do not learn from Pigul.
(c) R. Yochanan and Reish Lakish argued similarly elsewhere.
1. (R. Yochanan): If a person slaughtered a (Chulin)
animal in order to pour the blood or burn the Chelev
to idolatry, the animal is forbidden;
i. He holds that since he later intends to serve
idolatry with this animal, we consider the
current Avodah (slaughter) to be l'Shem
idolatry;
ii. We learn from Avodah in the Mikdash (Pigul) to
Chulin outside the Mikdash.
2. (Reish Lakish): The animal is permitted;
i. We do not consider the current Avodah to be
l'Shem idolatry, because we do not learn from
Avodah in the Mikdash to outside the Mikdash.
(d) We must teach the argument in both cases.
1. If we only taught regarding idolatry, one might have
thought that Reish Lakish agrees regarding Lo
Lishmah, it applies in the Mikdash, we learn from
Pigul in the Mikdash;
2. If we only taught regarding Lo Lishmah, one might
have thought that R. Yochanan agrees regarding
idolatry, it applies outside the Mikdash, we do not
learn from Pigul in the Mikdash.
(e) (R. Yirmeyah): Presumably R. Yochanan is correct!
1. Regarding Pigul: if a person says 'I (will)
slaughter after the allotted time' (but slaughters
in the proper time, his intent is meaningless), it
is Kosher - but if he slaughters with intent to do
Zerikah after the proper time, the Korban is Pasul;
2. Regarding Lo Lishmah, if a person slaughters Lo
Lishmah, it is Pasul - all the more so, if he
slaughters with intent to do Zerikah Lo Lishmah, it
is Pasul!
(f) Objection (Rava bar Ahila'i): You cannot learn from Pigul
(it is more stringent), one who eats it is Chayav Kares!
(g) (Rava bar Ahila'i): We can support R. Yochanan from a
case resembling Pigul (but without Kares).
1. If a person says 'I slaughter outside the proper
place' (but slaughters in the proper place), it is
Kosher - but if he slaughters with intent to do
Zerikah outside the proper place, the Korban is
Pasul;
2. Regarding Lo Lishmah, if a person slaughters Lo
Lishmah, it is Pasul - all the more so, if he
slaughters with intent to do Zerikah Lo Lishmah, it
is Pasul!
(h) Objection (Rav Ashi): You cannot learn from intent for
the wrong place, that totally disqualifies all Zevachim,
but Lo Lishmah only (totally) disqualifies Chatas and
Pesach!
(i) (Rav Ashi): We can support R. Yochanan from Shinuy
Ba'alim.
1. If a person says 'I slaughter l'Shem Ploni', it is
Kosher - but if he slaughters with intent to do
Zerikah l'Shem Ploni, the Korban is Pasul;
2. Regarding Shinuy Kodesh, if a person slaughters
l'Shem a different Zevach, it is Pasul - all the
more so, if he slaughters with intent to do Zerikah
l'Shem a different Zevach!
(j) (R. Ila): Presumably Reish Lakish is correct!
1. There was no need for the Torah to teach that
Zerikah Lo Lishmah is Posel a Korban, we could have
learned from a Tzad ha'Shavah of slaughtering and
Kabalah;
2. The Torah taught about Lo Lishmah in Zerikah to
teach that we do not consider the current Avodah as
if it was done with the intent for the later Avodah.
(k) Question (Rav Papa): Perhaps the Torah wrote it to teach
that we *do* consider the current Avodah as if it was
done with the intent for the later Avodah!
(l) Answer: Without a verse we would know this from the Kal
va'Chomer of Rav Ashi.
1. R. Yochanan argues with this reasoning - he says
that we cannot learn from a Tzad ha'Shavah of
slaughtering and Kabalah, because both of them must
be done in the north half of the Azarah (regarding
Kodshei Kodoshim), and they apply to inner Chata'os,
these stringencies do not apply to Zerikah.
2. R. Ila learns from the Tzad ha'Shavah, because the
extra verse is written regarding Shelamim (Kodshim
Kalim), the above stringencies do not apply to
Shelamim.
(m) (Rav Nachman): If a Korban was slaughtered Lishmah with
intent to do Zerikah Lo Lishmah, it is Pasul;
(n) (Rabah): It is Kosher.
(o) Rabah later retracted and agreed with Rav Nachman, on
account of the Kal va'Chomer of Rav Ashi.
2) AN "ASHAM" THAT WAS OFFERED "SHE'LO LISHMAH"
(a) (Mishnah - R. Eliezer): Also Asham (is Pasul if
slaughtered Lo Lishmah).
(b) (Beraisa - R. Eliezer): Chatas and Asham both come for
transgression - just as Chatas Lo Lishmah is (totally)
Pasul, also Asham.
1. R. Yehoshua: You cannot learn from Chatas, for its
blood is put on the top of the Mizbeach (but an
Asham's blood is thrown on the bottom half of the
Mizbeach)!
2. R. Eliezer: Pesach proves that this is not the
essential reason - its blood is thrown on the bottom
half of the Mizbeach, and Pesach Lo Lishmah is
Pasul!
3. R. Yehoshua: You cannot learn from Pesach, because
it is offered at a fixed time of the year.
4. R. Eliezer: Chatas proves that this is not the
essential reason (there is no fixed time to offer
it, it is Pasul Lo Lishmah)!
5. R. Yehoshua: Again I say, you cannot learn from
Chatas (for its blood is put on the top of the
Mizbeach)!
10b---------------------------------------10b
6. R. Eliezer: I can learn from verses:
i. We learn from "Chatas Hi" and "Pesach Hu" that
Lo Lishmah disqualifies Chatas and Pesach - we
learn similarly from "Asham Hu"!
7. R. Yehoshua: No - regarding Chatas and Pesach, it
says "Hi" and "Hu" regarding slaughter, teaching
that these are Kosher only if slaughtered Lishmah;
i. Regarding Asham, it only says "Hu" after the
Eimurim are burned - this cannot teach that it
is Pasul if the Eimurim are burned Lo Lishmah,
even if they are not burned at all, the Korban
is Kosher!
8. R. Eliezer: It says "Ka'Chatas ka'Asham" - just as
Chatas Lo Lishmah is Pasul, also Asham.
(c) Question: R. Yehoshua said 'Again I say, you cannot learn
from Chatas' - why can't R. Eliezer learn from the Tzad
ha'Shavah of Chatas and Pesach?
(d) Answer: Both pertain to Kares (Chatas atones for Chayavei
Kerisus, one who does not offer Korban Pesach is liable
to Kares), we cannot learn to Asham which does not
pertain to Kares.
(e) Question: R. Yehoshua said 'You cannot learn from Chatas,
for its blood is put on the top of the Mizbeach';
1. Why didn't he say that we cannot learn from Chatas,
because the blood of (inner) Chata'os is brought in
the Kodesh ha'Kodoshim?
(f) Answer #1: R. Eliezer learns from outer Chata'os.
(g) Question: Why didn't he say that we cannot learn from
outer Chata'os, because if their blood enters the Kodesh
ha'Kodoshim, they are Pasul?
(h) Answer: R. Eliezer says that the same applies to Asham.
(i) Question: Why didn't he say that we cannot learn from
Chatas, because it atones for Chayavei Kerisus?
(j) Answer #1: R. Eliezer learns from the Chatas brought for
Shevu'as ha'Edus (which is not Kares).
(k) Question: Why didn't he say that we cannot learn from
Chatas, because its blood is thrown four times?
(l) Answer #1: R. Eliezer holds like R. Yishmael, who says
that Asham also requires four Zerikos.
(m) Objection: Even so, blood of Chata'os is put with the
finger, it is put either on the Keranos (top corners of
the Mizbeach) or on the edge, and these do not apply to
Asham!
(n) Answer #2 (To questions (e), (i) and (k)): R. Yehoshua
could have asked other questions, he only asked one.
3) WHERE THE BLOOD OF AN "ASHAM" IS THROWN
(a) Question: R. Yehoshua said 'You cannot learn from Chatas,
for its blood is put on the top of the Mizbeach' - why
didn't R. Eliezer answer that also an Asham's blood is
put on the top of the Mizbeach (because the Torah equates
it to Chatas)?
(b) Answer #1 (Abaye): A Kal va'Chomer teaches that an
Asham's blood is not put on the top of the Mizbeach.
1. An Olah is entirely burned on the Mizbeach, yet its
blood is put on the bottom of the Mizbeach - an
Asham is (less Kodesh, it is) not entirely burned,
all the more so its blood is put on the bottom of
the Mizbeach!
2. Question: But an Olah does not atone, we cannot
learn to an Asham which atones!
3. Answer: Chatas ha'Of (a bird) proves that this is
not the reason (it atones, yet its blood is put on
the bottom of the Mizbeach)!
4. Question: We cannot learn from Chatas ha'Of, for it
is not a Zevach (it is not slaughtered, Melikah is
done instead)!
5. Answer: Olah proves that this is not the reason (it
is a Zevach, its blood is put on the bottom);
i. Conclusion: Each has its own stringency; the
Tzad ha'Shavah of them is that they are Kodshei
Kodoshim and their blood is put on the bottom -
the same applies to Asham.
(c) Objection (Rava of Parzakiya): We cannot learn from the
Tzad ha'Shavah, because there is no minimal price of an
Olah or Chatas ha'Of, but one must pay at least two
Shekalim for an Asham!
(d) Answer #2 (Rava of Parzakiya): R. Eliezer learns from
"Ha'Kohen ha'Mechatei *Osah*" - a Chatas' blood goes
above, not blood of any other Korban.
(e) Question: If so, we should likewise expound "V'Shachat
*Osah* l'Chatas" - a Chatas Lo Lishmah is Pasul, but not
any other Korban!
(f) Answer: We cannot expound that "Osah" thusly, for (verses
prove that) Pesach Lo Lishmah is Pasul.
(g) Question: Likewise, the other "Osah" cannot teach that
blood of all other Korbanos does not go above, for blood
of Olas ha'Of goes above!
(h) Answer #1: It teaches that Chatas is the only *Zevach*
(i.e. animal Korban) whose blood goes above.
(i) Answer #2: R. Eliezer holds like R. Elazar b'Rebbi
Shimon, who says that the blood of Olas ha'Of is not put
in the same place as that of Chatas.
1. (Beraisa): Blood that should be thrown on the bottom
(part of the Mizbeach) must be thrown on the Chut
ha'Sikra (a red string separating the top and bottom
halves of the Mizbe'ach) or below, blood that should
be thrown on top must be thrown on the Chut ha'Sikra
or above;
2. R. Elazar b'Rebbi Shimon says, that applies to Olas
ha'Of, but the blood of Chatas Behemah must be put
on the Keranos.
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