(a)What does Rebbi Yehudah learn from the Pasuk "Lo Sishchat Al Chametz Dam Zivchi"?
(b)What is Rebbi Shimon's source for including all Korbanos for Malkus, and not just the Tamid?
(c)Why does the Torah not write just once "Dam Zevachai", rather than "Dam Zivchi" twice?
(a)Rebbi Yehudah learns from the Pasuk "Lo Sishchat Al Chametz Dam Zivchi" - that the Korban Tamid ('Zevach ha'Meyuchad Li') included in the Lav of "Lo Sichchat" ... .
(b)Rebbi Shimon's source for including all Korbanos for Malkus, and not just the Tamid - is from the fact that the Torah writes the Pasuk "Lo Sishchat Al Chametz Dam Zivchi" twice, as if it had written 'Dam Zevachai', to include all the Korbanos.
(c)The Torah writes "Dam Zivchi" twice - and not "Dam Zevachai", to teach us that whenever one is Chayav for the Pesach (i.e. on the fourteenth) one is not Chayav for other Korbanos. It Darshens this by taking the 'Yud' from one of the two 'Zivchi' and placing it on to the other one, to read 'Zevachai', to say that one is either Chayav for the one or for the other, but not both at the same time.
(a)What does the Gemara attempt to prove from the Lashon of the Mishnah 'u've'Mo'ed she'Lo Lishemah'? Seeing as a Pesach after the fourteenth, automatically becomes a Shelamim, why should one need to specifically have in mind she'Lo Lishemah?
(b)How does the Gemara establish the Mishnah, in order to refute that proof?
(a)the Gemara attempts to prove from the Lashon of the Mishnah 'u've'Mo'ed she'Lo Lishemah' - that 'Pesach b'Sha'ar Yemos ha'Shanah Ba'i Akirah', and is not automatically a Shelamim.
(b)The Gemara establishes the Mishnah by a Pesach whose members were all Teme'ei Meisim, and whose Korban was therefore automatically destined for the Pesach Sheni, and requires Akirah (to become a Shelamim. An ordinary Pesach, on the other hand, once Pesach is over, is destined to become a Shelamim, and does not therefore require Akirah.
(a)What does the Tana learn from the Pasuk in Bo "v'Shachatu Oso Kol Kehal Adas Yisrael"?
(b)When were the doors of the Azarah shut?
(c)What did the Kohanim do before they even began to deal with the Pesachim?
(a)The Tana learn from the Pasuk "v'Shachatu Oso Kol Kehal Adas Yisrael" - that the Pesach must be Shechted in three independent groups.
(b)The doors of the Azarah were shut as soon as the Azarah was filled with people.
(c)Before they even began to deal with the Pesachim - the Kohanim blew a Teki'ah, Teru'ah Teki'ah on the trumpets.
(a)What striking feature stood out by the rows of Kohanim for the Kabalah and the Zerikah?
(b)And what was unusual about shape of the bowls?
(c)Who made the Zerikah, and what did it comprise?
(d)Full bowls were being passed down the line and empty ones passed back. What would a Kohen do if he was offered a full bowl and an empty one simultaneously?
(a)The striking feature that stood out by the rows of Kohanim for the Kabalah and the Zerikah - was that, in each row, the Kohanim were holding either silver bowls or golden ones. No row contained both.
(b)The bowls did not have a flat base as most bowls tend to. They were pointed, to ensure that the Kohen did not place it on the ground, where he may forget it allowing the blood to congeal.
(c)The Kohen at the end of the row, who was standing beside the Mizbe'ach would sprinkle just once towards the Yesod of the Mizbe'ach.
(d)A Kohen who was offered a full bowl and an empty one simultaneously - was obligated to take the full one first, because of the principle 'Ein Ma'virin Al ha'Mitzvos'.
(a)Hallel was read whilst all this was in progress. What would the Leviyim (who sang Hallel) do if they finished Hallel before all the Pesachim of that particular group had been sacrificed?
(b)What is the significance of the fact that they never sang Hallel a third time?
(c)What observation does Rebbi Yehudah make about the third group in this regard, and what was the reason for that?
(a)If the Leviyim finished Hallel before all the Pesachim of that particular group had been sacrificed - they would simply start it again, a second time, and even a third time, if need be.
(b)The fact that they never sang Hallel a third time - demonstrates how quick the Kohanim were.
(c)Rebbi Yehudah points out that by the third group, the Leviyim never even got as far as "Ahavti, Ki Yishma Hash-m". This was because there were so few people participating in that group.
(a)The pattern on the fourteenth which fell on Shabbos followed the same pattern as when it fell during the week. There was only one thing that the Chachamim did not like about this. What was it?
(b)How did they prepare the Korbanos for stripping in the Beis ha'Mikdash?
(c)What did someone who could not find a place to strip his (one of countless thousands) Pesach, do?
(d)Rebbi Eliezer maintained that the sticks could not be used on Erev Pesach because they were Muktzeh. So how did those who could not find place on the posts and pillars, strip their Pesachim on Erev Pesach that fell on Shabbos?
(a)The pattern on the fourteenth which fell on Shabbos followed the same pattern as when it fell during the week. The only one thing that the Chachamim did not like about this - was the fact that they used to wash the floor even on Shabbos.
(b)They prepared the Korbanos for stripping in the Beis ha'Mikdash - by hanging them on to one of the hooks that were affixed to the walls, and to the posts in the Beis Mitbachayim.
(c)Someone who could not find a place to strip his (one of countless thousands) Pesach - would take one of the sticks that were lying there specially for that purpose, place one end on to his own shoulder and the other end on to the shoulder of his friend. Then he would suspend the lamb from the stick and proceed to strip it.
(d)According to Rebbi Eliezer (who forbade the use of the sticks because they were Muktzeh) the two men simply placed one arm on the other's shoulder, suspended the lamb from it and proceeded to strip it.
(a)How were the Eimurim (the Chalavim etc.) of the Pesachim organized?
(b)On Shabbos, when they could not carry their Pesachim out of the Beis ha'Mikdash, how were the three groups organized? Where did each group wait, until nightfall?
(a)The Kohanim placed all the Emurim in a bowl and burnt them on the Mizbe'ach.
(b)On Shabbos, the first group waited (for nightfall) in the Har ha'Bayis (the outer precincts of the Beis Hamikdash), the second group in the Chil (the area just inside the Har ha'Bayis), and the third group in the Azarah.
(a)Rav Yitzchak rules that each of the three groups mentioned in the Mishnah must consist of at least thirty people (i.e. Pesachim). Why is that?
(b)How is it possible to achieve this with a total of fifty Pesachim?
(c)According to Rava, as soon as the Azarah was full, they closed the gates in the conventional manner. What does Abaye say, and what are the ramifications of his ruling?
(d)According to the Chachamim, Akavya ben Mahalalel was placed in Cherem. What did he do to deserve such a punishment, and what was Rebbi Yehudah's argument for disagreeing with them?
(a)Rav Yitzchak rules that each of the three groups mentioned in the Mishnah must consist of at least thirty people - because the Torah writes Kahal, Eidah and Yisrael, and, since we are not sure whether the three groups that are hinted here refers to three groups, each consisting of ten people, or one group consisting of thirty people; by making three groups of thirty, one fulfills both criteria.
(b)One can achieve this with a total of fifty Pesachim - by sending in thirty people as the first group; when they finish, ten people leave and ten take their place, and this is repeated for the third group.
(c)According to Abaye, the gates closed by themselves, when the Azarah was full. The ramifications are that the Kohanim did not close the gates, but relied on miracles.
(d)According to the Tana Kama, Akavya ben Mahalalel was placed in Cherem for insulting Shemayah and Avtalyon (by saying 'Dugma Hishkuhah'). Rebbi Yehudah disagreed with the Tana Kama. He maintained that when they closed the gates by the Korban Pesach, there was nobody who could match Akavya ben Mahalalel in Chochmah and Yir'as Shamayim, and it was therefore unlikely that he was placed in Cherem.
(a)What was ...
1. ... Pesach Me'uchin?
2. ... Pesach Me'uvin?
(b)How did they count the number of Pesachim by Pesach Me'uvin?
(c)On what grounds does the Gemara retract from its original contention (i.e. that they actually took a kidney from each Korban Pesach, and counted the kidneys)?
(d)What did they really do?
1. ... Pesach Me'uchin (which means squashed) - refers to the only Pesach when someone (an old man) got squashed in the Azarah due to the crowds.
2. ... Pesach Me'uvin (which means large numbers) - refers to the Pesach when they counted one million, two hundred thousand Korbanos Pesach. Each Pesach consisted of more than ten designees - which means that there were well over twelve million designees who ate the Korban Pesach that year, not to mention the many people who were Tamei and who were not in Yerushalayim on Erev Pesach afternoon.
(b)They counted the number of Pesachim by Pesach Me'uvin - by counting the kidneys of the Pesachim.
(c)The Gemara retracts from its original explanation (i.e. that they actually took a kidney from each Korban Pesach which they then counted), on the grounds that all the Chalavim from each Korban Pesach had to be burnt together on the Mizbe'ach.
(d)In fact, they took the kidney for just a moment, until the owner brought something else to re-place it. They then counted all the objects.
(a)Why did the Kohanim arrange the golden and the silver bowls into separate rows?
(b)Why can the reason not have been because a Kohen may sometimes be tempted to receive a golden empty bowl before a silver full one?
(a)The Kohanim arrange the golden and the silver bowls into separate rows - purely for reasons of aesthetics.
(b)The reason cannot have been because a Kohen may sometimes be tempted to receive a golden empty bowl before a silver full one - because, if that was so, why do we not also worry that they may receive a more expensive empty bowl (of two hundred Zuz, say) before a full one of one hundred.
(a)Why does the Tana of our Mishnah write 'Shachat Yisrael'? Is it because a Yisrael is obligated to perform the Shechitah?
(b)And why does he continue 'v'Kibel ha'Kohen'?
(c)Is there a proof from the fact that the Kohanim handed the bowls down the row, that the Avodah of Holachah (transporting the blood to the Mizbe'ach) did not require walking with it?
(d)Then what was the purpose of the row with so many Kohanim?
(a)The Tana of our Mishnah writes 'Shachat Yisrael - not because a Yisrael is obligated to perform the Shechitah, but because he is permitted to do so.
(b)And he continues 've'Kibel ha'Kohen' - because it is from the receiving of the blood and onwards that a Kohen is obligated to take over.
(c)There is no proof from the fact that the Kohanim handed the bowls down the row, that the Avodah of Holachah did not require walking with it - because it may well be that the Kohen was in fact obligated to move slightly with the blood towards the Mizbe'ach.
(d)The purpose of the row with so many Kohanim was (not to prevent the Kohen from having to walk to the Mizbe'ach, but) to involve many Kohanim in the Avodah, because of 'be'Rov Am Hadras Melech'.
(a)Why did the Kohen first receive the full bowl and only then the empty one?
(b)Which is the only Korban that requires Haza'ah (sprinkling the blood on the Mizbe'ach with the finger)?
(c)According to the Tana of our Mishnah (Rebbi Yosi ha'Gelili), the blood of the Pesach required Zerikah on to the Yesod of the Mizbe'ach. How does he learn Zerikah from the Pasuk in Korach "es Damam Tizrok Al ha'Mizbe'ach, v'es Chelbam Taktir"? To which Korban is the Pasuk really referring, and what do we include from the Torah's use of the plural?
(d)If not for this Derashah, what would we otherwise have thought?
(a)Why did the Kohen first receive the full bowl and only then the empty one - because of the principle 'Ein Ma'avirin Al ha'Mitzvos'.
(b)The only Korban that requires Haza'ah - is a Chatas.
(c)The Pasuk in Korach "es Damam Tizrok Al ha'Mizbe'ach, v'es Chelbam Taktir" - is written by the Bechor. However, because of the Torah's use of the plural, we include Pesach and Ma'aser (neither of which have any other instructions as to how the blood should be applied).
(d)If not for this Derashah, we would otherwise have thought - that the blood should be poured from close, and not sprinkled from a distance.
(a)What does Rebbi Yishmael learn from the Pasuk in Re'eh "v'Dam Zevachecha Yishpoch"?
(b)We know that the Olah requires Yesod from the Pasuk in Vayikra "El Yesod ha'Mizbe'ach". From where do we learn that the same applies to the Korban Pesach?
(a)Rebbi Yishmael learns from the Pasuk in Re'eh "v'Dam Zevachecha Yishpoch" - that the Pesach should indeed be poured and not sprinkled.
(b)We know that the Korban Olah requires Yesod from the Pasuk in Vayikra "El Yesod ha'Mizbe'ach" - and we learn the Korban Pesach from a Gezeirah Shavah "Zerikah" Zerikah" from the Olah.