Zichru Daf Simanim
Siman - Pesachim Daf 77
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  • Why מועדו is mentioned many times

After clarifying that the word מועדו, in its specified time, is the source that tamid, pesach, mussafim, omer, and shtei halechem are docheh tumah and Shabbos, the Gemara asks why it was necessary to mention מועדו so many times? The Torah should have stated it regarding one offering and we could derive through analogy all the other offerings from it! The Gemara goes on to explain if the Torah had only written it with the tamid, it is because the tamid is תדיר וכליל –the most frequent offering and completely burned on the mizbeyach. If it had written it only with the pesach, one might have thought it is because the pesach is punishable with kares. If it had only written it with the tamid and pesach, then one would have thought it is because each has a chumroh, but korbanos tzibbur would not be docheh. If it had written it as well by korbanos tzibbur one might have thought it is because they come for kaparah, but the omer and shtei halechem which do not come for kaparah אלא להתיר בעלמא – but to permit chadash, it would not be docheh. If it had only written it with the omer and shtei halechem one might have thought that it is because they are important and permit chadash, but the other offerings brought for kaparah would not be docheh.

  • טומאה דחויה היא בציבור

The Gemara mentions regarding the Amoraim in the yeshiva presumed, דלכולי עלמא טומאה דחויא היא בציבור – that all are in agreement that tumah is merely overridden – rather than permitted - in regard to the community, ובעיא ציץ לרצות – and therefore, the tzitz is needed to effect acceptance for the korbanos brought in a state of tumah, This must be the opinion of the Tanna of our Mishnah for there is no Tanna who holds טומאה הותרה בציבור אלא רבי יהודה – that tumah is permitted in regard to the tzibbur except Rebbe Yehudah. Rashi explains that even though the Torah permits the korbanos to be brought in a state of tumah it is not a heter gamur. Therefore, it is only permitted if tahor Kohanim cannot be found and it still requires the tzitz to effect acceptance.

  • אם אין דם אין בשר אם אין בשר אין דם

The Amoraim in the yeshiva also presumed that all agree that אין הציץ מרצה על אכילות – the tzitz is not meratzeh on the part of the offering that is eaten and suggest therefore, that the Mishnah is not in accordance with the opinion of Rebbe Yehoshua, for it was taught in a Baraisa, the passuk states, ועשית עלתיך הבשר והדם – You shall make your olah offerings, the meat and the blood, Rebbe Yehoshua says, אם אין דם אין בשר אם אין בשר אין דם – if there is no blood, because it has been disqualified from being thrown on the mizbeyach, its meat may not be burned on the mizbeyach, and vice versa. Rebbe Eliezer says, דם אף על פי שאין בשר – There is blood even though there is not meat, meaning that the blood of the offering may be applied to the mizbeyach even if the meat has become lost or unfit, and he brings passukim to support his position. The Gemara explains that since Rebbe Yehoshua says that we need the blood and the flesh to be valid in order for the blood to be thrown, and it was stated that it is presumed that when tumah exists the tzitz is not meratzeh on the part which is eaten, making it invalid, how can any offering be brought in a state of tumah? The Gemara concludes that Rebbe Yehoshua was referring to a korban yachid whereas the Mishna was referring dealing with communal offerings where the tumah is הותרה בציבור, retracting the original presumption of the Amoraim. 

Siman – Goat. The long line of various goat offerings that were docheh tumah were paraded in front of the Kohen Gadol wearing the tzitz since the tumah was dechuyah btzibbur, and who was checking to make sure that neither the blood nor the basar were disqualified.

Rabbi Avraham Goldhar

Rabbi Avraham Goldhar has been designing and teaching Jewish literacy courses for over thirty years. His knowledge frameworks for Biblical mastery, Jewish History, Talmudic Law & Jewish Holidays enable students of all backgrounds to better integrate Jewish concepts and learn systematically. After serving as the Educational Director of Aish HaTorah New York, Avraham launched GoldharSchool.com, Home of Big Picture Jewish Education, featuring Jewish literacy content for schools and individuals. He is the developer of the Goldhar Method, a revolutionary learning system that integrates memory into the learning process and has trained over 80,000 students, teachers and professionals. He lectures internationally on the topic of academic mastery and the solutions required to raise the bar in education. Avraham learned in Aish HaTorah, Mir, and Chaim Berlin and received his ordination under the tutelage of Rabbi Yitzchok Berkovits in Jerusalem.