Zevachim Daf 11 - Other Korbanos L'sheim Chatas or Pesach
Summary
- The shiur opens with multiple dedications and then presents a series of sugyot on Zevachim 11 concerning which offerings become invalid when their blood enters the heichal, intent errors of offerings done leshem pesach or leshem chatat, whether upgrading versus downgrading intent differs in effect, and the status of a pesach she-lo lishmo on the morning of the 14th of Nisan. The Gemara records disputes between Rabbi Akiva, the Chachamim, and Rabbi Eliezer about invalidation from blood entering the heichal, derives exclusions from “dama,” and explains hekeshim that link mincha to chatat and asham. It then analyzes Yosef ben Choni, Rabbi Eliezer, and Rabbi Yehoshua on whether other offerings slaughtered leshem pesach or leshem chatat are pasul, and clarifies Shimon achi Azaryah’s rule that upgrading intent is kasher while downgrading is pasul, exploring whether upgraded offerings are meratzeh. The new Mishnah rules on a pesach she-lo lishmo on the morning of the 14th, and records Ben Azzai’s tradition that all edible offerings she-lo lishman are kasher but not meratzeh except for the pesach and the chatat, with the Chachamim rejecting adding the olah.
- The shiur is sponsored by Dr. David Lanser and family le’iluy nishmat Chasya Golda bat Simcha, by Mattis Kleidman lezecher nishmat Rivka Golda bat Yaakov Leib, and by Ze’ev Belsky lezecher nishmat Aharon ben David ztz”l, the last of the Bielski partisan brothers who saved 1,200 Jews by building “Jerusalem in the forest.” The shiur is also sponsored by Stuart Lazar and by the Virtual Halacha program beginning Hilchot Shabbat and Hilchot Niddah with Rav Ami Merzel after Sukkot.
- The shiur states the following agenda: which korbanot become pasul when *dam* enters the *heichal* beyond the known case of a *chatat*, the status of slaughtering other offerings with intent *leshem pesach* or *leshem chatat*, whether intent that upgrades or downgrades a korban differs in effect, and whether a pesach she-lo lishmo on the morning of Erev Pesach is considered bizmano or she-lo bizmano.
- The Mishnah cited states: Rabbi Akiva says all blood that enters the *heichal* for kapparah is pasul, the Chachamim say only a *chatat*, and Rabbi Eliezer adds even an *asham* from “kechatat ka’asham.” The Gemara accepts Rabbi Eliezer’s reasoning by the verse link and asks for the Chachamim’s basis to exclude an *asham*.
- Rava states that invalidating an *asham* when its *dam* enters lifnim cannot stand, by a *kal va-chomer* from an *olah*: an *olah*, which is kolel, remains kasher even if its *dam* enters lifnim, so an *asham* should not be worse. The Gemara answers the atonement distinction by citing a *minchat choteh* as a proof that atonement does not force invalidation by entering lifnim, rejects proof from a *chatat ha-of* due to Rabbi Avin’s unresolved doubt, and builds a *tzad ha-shaveh* from *olah* and *minchat choteh* until challenged that both lack a fixed cost while an *asham* has a set minimum of two *selaim*. The Chachamim therefore derive from “dama” by *chatat* that the invalidation is limited to its blood—“dama shel zo ve-lo dama shel acher”—while Rabbi Eliezer uses “dama” to exclude only its basar; the Chachamim darshen both “dam” and “dama,” and Rabbi Eliezer does not expound the extra heh.
- According to the Chachamim, who hold an *asham* she-lo lishmo is kasher, Rabbi Shimon’s verse “kodesh kodashim hi kechatat ke’asham” links a mincha both to a *chatat* and to an *asham*: a minchat choteh is like a *chatat*, so kemitzah she-lo lishmah is pesulah, while a minchat nedavah is like an *asham*, so kemitzah she-lo lishmah is keshirah. According to Rabbi Eliezer, the hekesh serves Rabbi Shimon’s other teaching that by-hand service must be with the right hand like a *chatat*, but if done with a vessel, even the left hand is valid like an *asham*. The pesul of a minchat choteh she-lo lishmah emerges from the word “hi,” not from the hekesh.
- According to the Chachamim, the comparison of *chatat* and *asham* teaches that just as a *chatat* requires semikhah, an *asham* requires semikhah.
- Yosef ben Choni rules that slaughtering other offerings *leshem pesach* or *leshem chatat* is pasul, extending the two-way street from *pesach* and *chatat* she-lo lishman. Rabbi Yochanan asserts that Yosef ben Choni and Rabbi Eliezer agree, while Rava limits the agreement and says they disagree about others *leshem chatat*.
- A baraita states: for a *pesach* that aged out and is now *shelamim*, if one slaughters it on the 14th *leshem pesach*, and similarly one who slaughters other offerings *leshem pesach* on the 14th, Rabbi Eliezer is posel and Rabbi Yehoshua is machshir, and a proposed *kal va-chomer* to be machshir a *pesach* she-lo lishmo on the 14th is rejected by the known pesul. Rabbi Eliezer then argues from “mutar *pesach* ba *shelamim*,” yet *pesach* she-nishchat *leshem shelamim* on its day is pasul, so certainly *shelamim* *leshem pesach* on that day is pasul; Rabbi Yehoshua counters from “mutar *chatat* ba *olah*,” yet an *olah* *leshem chatat* remains kasher, proving the *kal va-chomer* frame is flawed. Rabbi Eliezer distinguishes that a *chatat* is kasher lishmah all year, while a *pesach* is only kasher lishmo bizmano, so a *pesach* that is even pasul lishmo will invalidate others leshmo; from his non-refutation, the sugyah indicates he concedes that others *leshem chatat* are kasher, unlike Yosef ben Choni.
- Shimon achi Azaryah rules that if one upgrades intent—slaughtering *leshem gavoha mehen*—the offering is kasher, but if one downgrades—*leshem namuch mehen*—it is pasul. His proof is from “ולא יחללו את קדשי בני ישראל את אשר ירימו לה',” teaching that elevation is not a chilul, whereas demotion is.
- # Is Upgrading Kasher and Meratzeh?
- The Gemara rejects the inference and suggests the reisha may be kasher u-meratzeh while the seifa, which cannot have ritzuy, means kasher for what it can achieve. The Mishnah’s chiddush is that hierarchy exists even within *kodshim kalim*, with *shelamim* above *bechor* and *ma’aser*, and although another Mishnah states that *shelamim* precede *bechor* due to their added requirements, our Mishnah is the primary source and the later Mishnah cites it incidentally.
- The Mishnah states: a *pesach* slaughtered in the morning of the 14th she-lo lishmo is machshir according to Rabbi Yehoshua, as if slaughtered on the 13th, while Ben Beteira is posel as if slaughtered *bein ha’arbayim*. Shimon ben Azzai says he received from seventy-two elders on the day Rabbi Elazar ben Azariah was seated that all edible *zevachim* slaughtered she-lo lishman are kasher but not meratzeh, except the *pesach* and the *chatat*. The text adds that Ben Azzai did not add the *olah*, and the Chachamim did not agree to add it, maintaining that an *olah* she-lo lishmah is also kasher but not meratzeh.
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