Prepared by Rabbi Eliezer Chrysler
of Kollel Iyun Hadaf of Yerushalayim
daf@dafyomi.co.il
http://www.dafyomi.co.il
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1)
(a) On what grounds does the Mishnah give precedence to the Korban Tamid over the Korban Musaf?
(b) From where do we learn this?
(c) The Tana also gives precedence to the Musaf of Shabbos over that of Rosh Chodesh, and that of Rosh Chodesh over that of Rosh Hashanah. Why is this not initially evident from the same Pasuk?
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2)
(a) Rebbi Ila'a derives the precedence of one Musaf over the other from the 'Kaf' of "ka'Eileh" (in the Pasuk in Pinchas [written in connection with the Musaf on Pesach] "ka'Eileh Ta'asu la'Yom Shiv'as Yamim". What does this teach us?
(b) What do we mean when we ask that this Pasuk is needed for itself?
(c) On what grounds do we reject the answer that it would then have sufficed for the Torah to write ''Eileh Ta'asu la'Yom Shiv'as Yamim" (without the 'Kaf')?
(d) We answer that "la'Yom" already dispenses with that problem. How do we query that?
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3)
(a) How do we counter the query from the word "Ta'asu"?
(b) What does Abaye learn from "asher le'Olas ha'Tamid" (in the same Pasuk)?
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4)
(a) Why does our Mishnah give precedence to ...
1. ... the blood of a Chatas over that of an Olah? What exactly do we mean by that?
2. ... the Evarim of an Olah over the Emurim of a Chatas?
(b) Which principle governs the current rulings?
(c) And why is precedence given to ...
1. ... a Chatas over an Asham?
2. ... an Asham over a Todah and an Eil Nazir?
3. ... a Todah and an Eil Nazir over the Shelamim?
4. ... a Shelamim over a B'chor?
(d) Finally, what gives ...
1. ... a B'chor precedence over Ma'aser Beheimah?
2. ... Ma'aser Beheimah precedence over Chatas ha'Of?
3. ... birds precedence over Menachos?
4. ... a Minchas Chotei over a Minchas Nedavah?
5. ... a Chatas ha'Of over an Olas ha'Of?
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5)
(a) What takes precedence, Ma'aser Beheimah or Olas ha'Of?
(b) If someone is obligated to bring both a Chatas ha'Of and an Olas ha'Of, which one does he declare Hekdesh first?
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(a) The Pasuk in Beha'aloscha discusses the inauguration of the Levi'im. From where do we know that one of the bulls that Moshe initially took was for a Chatas and the other, an Olah?
(b) In what way does this Pasuk ("va'Asei es ha'Echad Chatas ve'es ha'Echad Olah") and "u'Par Sheini ben Bakar Tikach le'Chatas", appear to contradict one another?
(c) How do we therefore reconcile them? What do we learn from ...
1. ... "u'Par Sheini ben Bakar Tikach le'Chatas"? In which regard did the Olah precede the Chatas?
2. ... "va'Asei es ha'Echad Chatas ve'es ha'Echad Olah"? In which regard does the Chatas precede the Olah?
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(a) What is the basis of the Kashya that only the first Matanah of the Chatas ought to precede the Matanos of the Olah?
(b) In Eretz Yisrael, they replied that having begun with the Matanos of the Chatas, it stands to reason that one completes them, before starting those of the Olah. What did Ravina answer?
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(a) We ask which takes precedence, the Evarim of an Olah or the blood of a Chatas. How do we try to resolve the She'eilah by citing our Mishnah 'Dam Chatas Kodem le'Dam Olah'?
(b) How do we refute this proof from the Seifa?
(c) On what grounds do we refute a similar proof that Emurei Chatas take precedence over Dam Olah via the inference from the same piece of Mishnah 'Dam Chatas Kodem le'Dam Olah', but not Emurei Chatas?
(d) So what is the outcome of the two She'eilos?
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(a) We then ask which will take precedence if the blood of an Olah and that of an Asham both need to be sprinkled. What claim does each have for the honor?
(b) How do we try to resolve this She'eilah from our Mishnah 'Dam Chatas Kodem le'Dam Olah'?
(c) We answer that the Tana needs to mention specifically Dam Chatas because of the Seifa 'Evrei Olah Kodmin le'Emurei Chatas'. Why could the Tana not have taught the same thing with regard to Emurei Asham?
(d) How do we ...
1. ... refute the proof that Dam Chatas takes precedence over Dam Asham from the Mishnah 'Chatas Kodem le'Asham'?
2. ... prove that in fact, the Tana must be talking about Emurim (and not Dam)?
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(a) We suggest that an Asham ought perhaps to take precedence over a Chatas, 'she'Kein Yesh lo Kitzvah'. What does that mean?
(b) How do we counter this suggestion?
(c) The Tana gives an Asham precedence over a Todah because it is Kodshei Kodshim, and a Todah precedence over a Shelamim because it can be eaten for only one day. Why do we suggest that perhaps ...
1. ... A Todah and an Eil Nazir ought to take precedence over an Asham?
2. ... Shelamim ought to take precedence? What 'advantage' does Shelamim have over Todah?
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(a) We ask which takes precedence, Todah or Eil Nazir. What is the criterion that makes each one a candidate?
(b) The answer lies explicitly in a Beraisa. What does the Tana there say?
(c) Our Mishnah has already given a Shelamim precedence over a B'chor. Why do we nevertheless suggest that perhaps the reverse ought to be the case?
(d) The fact that a B'chor is holy from birth and can be eaten only by Kohanim however, does override the advantage that Ma'aser has over B'chor. Which advantage?
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(a) The Tana gives precedence to Ma'aser Beheimah over Kodshim birds for the two reasons specified in the Mishnah. Why might we have said otherwise?
(b) What does Ravina bar Shilo say about Emurei Kodshim Kalim that are taken out of the Azarah before the Zerikas Dam?
(c) Why might we have thought otherwise?
(d) In support of Ravina bar Shilo, we cite our Mishnah (with regard to Ma'aser's precedence over Ofos) 'Mipnei she'Hu Zevach, ve'Yeshno Kodshei Kodshim Damav ve'Eimurav'. What problem do we have with the Tana's insertion of 'Damav'?
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(a) We answer that the Tana inserts 'Damav' in order to compare 'Emurav' to 'Damav'. In which respect does it compare them?
(b) What does that prove?
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(a) If Basar Kodshim is taken out of the Azarah before the Zerikah, on what grounds does ...
1. ... Rebbi Yochanan rule that it is Kasher?
2. ... Resh Lakish rule that it is Pasul?
(b) What do we try to prove from there with regard to 'Emurin she'Yatz'u ... '?
(c) We reject this proof however, on the grounds that they argue by Emurin she'Yatz'u as well (in which case Rebbi Yochanan will disagree with Ravina bar Shiloh). If that is so, why did Rebbi Yochanan and Resh Lakish choose to argue by Basar?
(d) How could Rebbi Yochanan then give his reason as 'Ho'il ve'Sofo Latzeis'?
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