Zevachim 100
Summary
- This daf centers on reconciling Rabbi Shimon’s two statements about whether an *onen* brings a *korban Pesach*—on one hand that an *onen* is *tovel ve'ochel* his Pesach at night, and on the other that one brings only כשהוא שלם and not כשהוא אונן—even listing *korban Pesach* among cases barred in *aninut*. The sugya offers five answers, while analyzing the status of *menachot*, *ofot*, *etzim*, and *levona*, the Rambam’s ruling about *Chavitei Kohen Gadol*, and Acharonic challenges and resolutions. Abaye’s distinction of before versus after *chatzot* yields a broader principle about when a mitzvah’s *chiyuv* takes hold, with practical ramifications (Neshmat Adam) and a dispute between the Tzlach and Minchat Chinuch on planning for mitzvot. Rava’s resolution pivots on before/after *shechita* and *zerika* and relies on the rule that *achilat pesachim me'akeva*, supported by Rabbah bar Huna’s framework for *yom shemu'a* and *likut atzamot*. The sugya concludes by situating these issues within a Tannaitic dispute over whether *aninut* is *tofes leilo*.
- Rabbi Shimon states that an *onen* is *tovel ve'ochel* his Pesach at night, despite *aninut* requiring *tevila* midrabbanan (Mishnah Chagigah) even though the *onen* is not inherently *tamei*. A separate *baraita* states דרשן כשהוא שלם מביא ואינו מביא כשהוא אונן, explicitly including *korban Pesach*, implying exclusion rather than allowance through *tevila*. The same *baraita* extends the rule to *ofot* and *menachot*, adding that bringing occurs only כשהוא שלם and not כשהוא אונן.
- The Rambam (Hilchot Temidin uMusafin 3) rules that if the Kohen Gadol dies after bringing the morning half-*isaron* and no successor is yet appointed, the heirs bring a complete *isaron* as his *kappara* and make it *chavitin*. The Or Sameach asks how *onenim* heirs may bring a *korban mincha* if the *baraita* forbids bringing when *onen*, and Eilat HaShachar answers that *Chavitei Kohen Gadol* bear a quasi-*korban tzibbur* status because they effect *kappara* for the community and the Kohen Gadol serves as the community’s representative, so the restriction of “אינו מביא קרבנו כשהוא אונן” applies when one seeks personal *kappara* rather than when serving the *tzibbur*.
- # Answer 1 and Answer 2 to the Contradiction
- # Answer 3: Yom Mita vs Yom Kevura, Its Challenge, and Sfat Emet’s Note
- # Answer 4: Before vs After Chatzot and the Mitzvah’s Zeman of Chiyuv
- Neshmat Adam applies this to a person in a city without a shofar, ruling he need not travel before Yom Tov to find one; only on the morning of Rosh Hashanah does the *chiyuv* begin, at which point he is *anus*. He relates this to the dispute between the Tzlach (Pesachim 3b) and the Minchat Chinuch about whether one must plan ahead for mitzvot such as going to Jerusalem for the Pesach or preparing a sukkah, with Minchat Chinuch insisting on advance preparation and the Tzlach reading the primary obligation as activating with the mitzvah’s *zeman*.
- A *baraita* commands a Kohen “*le-yitama mitzvah*” for an unmarried sister, and records Ma’aseh b’Yosef haKohen whose wife died on Erev Pesach and who did not want to be *mitamei* until the Kohanim compelled him, indicating obligation. A second *baraita* interprets “ולאחותו” to bar *tum’ah* for a sister when one is הולך לשחוט את פסחו ולמול את בנו but to allow *tum’ah* for a *met mitzvah*, and the sugya concludes לאו שמע מינה כאן קודם חצות כאן לאחר חצות to reconcile the sources and support Abaye’s distinction.
- # Positioning Within Tannaitic Disputes: R. Yishmael, R. Akiva, and Velo’achoto
- # Answer 5: Before/After Shechita and Zerika; Achilat Pesach Me’akevet; Yom Shemu’a, Likut Atzamot, and the Tannaitic Framework on Aninut
- A *baraita* states that יום שמועה is כיום קבורה for *shiv’a* and *sheloshim*, and for eating Pesach it is כיום ליקוט עצמות, and then concludes אחד זה ואחד זה טובל ואוכל בקדשים לערב; Rabbah bar Huna harmonizes by distinguishing סמוך לשקיעת החמה versus לאחר שקיעת החמה, from which the sugya infers that *achilat pesachim me'akeva*. Rav Ashi’s attempt to read אחד זה ואחד זה as referring to יום שמועה and יום ליקוט is branded בדוסי, forcing it to refer to יום קבורה and יום ליקוט and leading to a Tannaitic dispute. The final formulation is that the Sages hold עד מתי הוא משונן לו כל אותו היום בלא לילו, while Rabbi says כל זמן שלא נקבר ואם נקבר תופס לילו, establishing the parameters of whether *aninut* is *tofes leilo*.
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