ME'ILAH 12 - Dedicated l'Zechut Refu'ah Shleimah for Elisheva Chaya bat Leah. Dedicated by Michael Steinberg, David Steinberg, and Ethan Steinberg.

1)

(a)What does the Beraisa learn from the Pasuk ...

1. ... in Tzav (in connection with the T'rumas ha'Deshen) "ve'Samo Eitzel ha'Mizbe'ach"?

2. ... in Vayikra (in connection with the Olas ha'Of) "ve'Heisir es Mur'aso be'Notzasah ... el M'kom ha'Deshen"?

(b)What do we mean when we query this with the suggestion that Idi ve'Idi le'Mizbe'ach ha'Chitzon, ve'Likbo'a lo Makom?

(c)How do we answer this Kashya? What do we therefore learn from ...

1. ... "el M'kom ha'Dashen"?

2. ... the 'Hey" in "ha'Deshen"?

1)

(a)The Beraisa learns from the Pasuk ...

1. ... in Tzav "ve'Samo Eitzel ha'Mizbe'ach" - that the T'rumas ha'Deshen must be placed beside the Mizbe'ach (in fact, it is placed beside the ramp).

2. ... in Vayikra "ve'Heisir es Mur'aso be'Notzasah ... el Makom ha'Deshen" that - the ashes from the Mizbe'ach ha'Penimi are placed there as well.

(b)When we query this with the suggestion that Idi ve'Idi le'Mizbe'ach ha'Chitzon, ve'Likebo'a lo Makom we mean that - we really need the second Pasuk to teach us that the location for the T'rumas ha'Deshen is on the east side of the Mizbe'ach (which is not mentioned in the first Pasuk).

(c)And we answer that for that alone it would have sufficed to write "Eitzel ha'Mizbe'ach Keidmah" (see Tosfos DH 've'Eima'). Consequently, from ...

1. ... "el M'kom ha'Dashen" - we learn ('Im Eino Inyan') that the ashes of the Mizbe'ach ha'Penimi are also placed there.

2. ... the 'Hey' in "ha'Deshen" that - this extends to the ashes of the Menorah, which are placed there as well.

2)

(a)What does our Mishnah say about benefiting from baby pigeons or grown-up doves of Kodshei Mizbe'ach?

(b)Rebbi Shimon disagrees in the former case. What does he say?

(c)In fact, he follows his opinion in a Beraisa, regarding someone who Shechts 'Oso ve'es B'no Kodshim ba'Chutz'. What does he say there? Why does he then exempt the sinner from Kareis?

2)

(a)Our Mishnah rules with regard to benefiting from baby pigeons or grown-up doves of Kodshei Mizbe'ach - 'Lo Nehenin, ve'Lo Mo'alin'.

(b)Rebbi Shimon maintains that - baby pigeons are subject to Me'ilah, because they stand to be brought on the Mizbe'ach when they grow up.

(c)In fact, he follows his opinion in a Beraisa regarding someone who Shechts 'Oso ve'es B'no Kodshim ba'Chutz', where he rules that - he has transgressed a La'av, but that he is exempt from Kareis - because whatever is not currently acceptable bi'Fenim, is not subject to Kareis ba'Chutz.

3)

(a)We query the Rabbanan however, from their own opinion regarding Ma'aser Beheimah. What do they say regarding a Beheimah Mechusar Z'man (that is less than eight days old) that goes through the pen and is designated as Ma'aser Beheimah?

(b)And they learn it from a Gezeirah-Shavah "Ha'avarah" "Ha'avarah". In what connection is the second 'Ha'avarah' written?

(c)Then why do we not say the same with regard to Mechusar Z'man of birds? What is the difference between animals and birds in this regard?

3)

(a)We query the Rabbanan however, from their own opinion regarding Ma'aser Beheimah, where they rule that a Beheimah Mechusar Z'man (that is less than eight days old) that goes through the pen and that is designated as Ma'aser Beheimah - is Kadosh ...

(b)... and they learn it from a Gezeirah-Shavah "Ha'avarah" "Ha'avarah" - from B'chor (which is Kadosh from birth).

(c)We do not however, say the same with regard to Mechusar Z'man of birds - which are which are not subject to Pidyon in a case of a Ba'al-Mum as animals are

4)

(a)What does Ula Amar Rebbi Yochanan say about Kodshim which died?

(b)What objection does Rav Chisda raise to that?

(c)How did Ula prove Rebbi Yochanan right from our Mishnah?

4)

(a)Ula Amar Rebbi Yochanan rules that Kodshim that died - are no longer subject to Me'ilah.

(b)Rav Chisda objects due to the Kashya - Where did their Kedushah go?

(c)Ula proves Rebbi Yochanan right from our Mishnah however - from grown-up doves, which, as the Tana clearly states, are no longer subject to Me'ilah.

5)

(a)What does Ula nevertheless concede to Rav Chisda?

(b)He maintains however, that this does not extend to the case of young pigeons. Why not?

(c)How do we try to counter that from blood?

(d)But Ula refutes this argument from a statement of Rav. What did Rav say about the blood of Hakazah of a Beheimas Kodshim? What does that prove?

5)

(a)Ula nevertheless concedes to Rav Chisda (see Tosfos DH 've'Chi') - that Kodshim that have died are subject to Me'ilah mi'de'Rabbanan.

(b)He maintains however, that this does not extend to the case of young pigeons - which (unlike Kodshim she'Meisu) were not subject to Me'ilah mi'd'Oraysa to begin with.

(c)We try to counter that from blood - which was also not previously subject to Me'ilah d'Oraysa, yet the Rabbanan later decreed Me'ilah.

(d)But Ula refutes this argument from a statement of Rav, who said that - the blood of Hakazah of a Kodshim animal (which is no longer eligible for Zerikah) is Asur be'Hana'ah and is subject to Me'ilah mi'd'Oraysa (which is not the case with regard to the blood of a young pigeon).

12b----------------------------------------12b

6)

(a)Rav Hamnuna queries Rav Huna Amar Rav ('ha'Meikiz Dam li'Beheimah ... ') from the next Mishnah. What does the Tana say there about the milk of Mukdashin and the eggs of pigeons regarding Me'ilah?

(b)How do we reconcile Rav with the Beraisa? What distinction do we draw between blood on the one hand and milk and eggs on the other?

6)

(a)Rav Hamnuna queries Rav Huna Amar Rav ('ha'Meikiz Dam li'Beheimah ... ') from the next Mishnah, which rules with regard to the milk of Mukdashin and the eggs of pigeons - 'Lo Nehenin ve'Lo Mo'alin'.

(b)And we reconcile Rav with the Beraisa - by drawing a distinction between blood, without which the animal cannot live (and which is therefore considered part of the animal and is subject to Me'ilah), and milk and eggs - which are dispensable (and which are therefore not considered part of the animal, and are not subject to Me'ilah).

7)

(a)Rav Mesharshaya queries Rav from another Beraisa. What does the Tana say about the Zevel (dung) of Beheimas Kodshim that one finds in the Azarah?

(b)Bearing in mind that an animal cannot live without it, there is bound to be some in the animal's stomach, how will we reconcile Rav with the Beraisa? What distinction do we draw between blood on the one hand, and dung on the other?

(c)We conclude (with regard to 'Ein Nehenin ve'Ein Mo'alin' of blood) 've'Damav le'Lishkah'. What does this mean?

(d)And this actually supports a statement of Rebbi Elazar. What did Rebbi Elazar say about wherever the Chachamim say 'Kadosh ve'Eino Kadosh'?

(e)What does that have to do with our Sugya?

7)

(a)Rav Mesharshaya queries Rav from another Beraisa, where the Tana rules that the Zevel (the dung) of Beheimas Kodshim that one finds in the Azarah - 'Ein Nehenin ve'Ein Mo'alin'.

(b)Bearing in mind that an animal cannot live without dung (there is bound to be some in its stomach), we reconcile Rav with the Beraisa - by differentiating between the blood, which is an intrinsic part of the animal, and the dung, which is not (and which is therefore not subject to Me'ilah, even though it is indispensable).

(c)We conclude (with regard to Ein Nehenin ve'Ein Mo'alin of blood) 've'Damav le'Lishkah' - its proceeds must be placed in the boxes in the Azarah, which go to Nedavah.

(d)And it actually supports a statement of Rebbi Elazar, who rules that wherever the Chachamim say 'Kadosh ve'Eino Kadosh' - the money goes to Nedavah ...

(e)... and 'Kadosh ve'Eino Kadosh' - is equivalent to 'Lo Nehenin ve'Lo Mo'alin').

8)

(a)We just discussed our Mishnah, (regarding Chalav Mukdashin and Beitzei Torin), which goes on to qualify the current ruling. What does the Tana say about someone who derives benefit from a chicken of Bedek ha'Bayis and its egg?

(b)Which other case of Kodshei Bedek ha'Bayis does he cite?

(c)On what grounds does the Tana differentiate between the eggs and milk of Kodshei Mizbe'ach and those of Kodshei Bedek ha'Bayis?

8)

(a)We just discussed our Mishnah, (regarding Chalav Mukdashin and Beitzei Torin), which goes on to qualify the current ruling - by declaring someone who derives benefit from a chicken of Bedek ha'Bayis and its egg - Chayav Me'ilah for both.

(b)The other case of Kodshei Bedek ha'Bayis that it cites is that - of a donkey and its milk.

(c)The Tana differentiates between the eggs and milk of Kodshei Mizbe'ach and those of Kodshei Bedek ha'Bayis - due to the fact that, whereas in the case of Kodshei Bedek ha'Bayis the eggs and the milk are as much subject to Damim as the chicken and the animal, in the case of Kodshei Mizbe'ach, they are not fit to go on the Mizbe'ach.

9)

(a)What problem do we have with the Reisha of our Mishnah? What do we think the Din will be if someone declares Hekdesh a Beheimah or a bird Hekdesh in order to sell it and buy with the proceeds a Korban, and then derives benefit from the milk of the one or the eggs of the other?

(b)What does Rav Papa therefore add to the wording of the Mishnah to answer the Kashya?

9)

(a)The problem with the Reisha of our Mishnah is - that it implies that if someone declares Hekdesh a Beheimah or a bird, in order to sell it and buy with the proceeds a Korban, and then derives benefit from the milk of the one or the eggs of the other - it is not subject to Me'ilah (even though it is a case of Kedushas Damim).

(b)To answer the Kashya, Rav Papa adds to the wording of the Mishnah - a section confining the current ruling to where he declared the animal or the bird Kedushas ha'Guf (in which case the Din is Lo Nehenin ve'Lo Mo'alin, as we explained), but where he declared it Kedushas Damim, it has the Din of Kodshei Bedek ha'Bayis (which it goes on to discuss).

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