July 10, 2026 Categories: Halacha & Hashkafa
Daf Yomi
Even Eruv Tavshilin!
“One Might Have Thought That We Remove the Tendons…”
(Zevachim 86a)
The Torah (Vayikra 1:5 -9) states that after the zerika – the [blood] application of the Olah (elevation offering) – is performed, the animal is skinned and cut into pieces, which are then placed and burned on the altar.
The Mishna (85b) notes an apparent contradiction in this matter. The Torah (infra Devarim 12:27) states: “You shall perform your elevation offerings, the flesh and the blood…” – a clear indication that only the edible parts, the meat of an Olah, are to be burned on the altar, but the inedible parts, namely the bones, tendons, horns, and hooves, must be detached prior to it being burned on the altar. On the other hand, the earlier pasuk (Vayikra 1:9) states “…and the kohen shall cause it all to go up in smoke” – a clear indication that everything (save for the hide) is to be burned on the altar, even the inedible parts.
To reconcile these two seemingly contradictory pesukim, the Mishna states that as long as the bones, tendons, horns, and hooves are attached, they are burned together with the rest of the offering. However, in the event they were detached from the animal, then only the edible meat is to be burned on the altar.
Ab Initio Detachment?
Sefas Emes (Novella ad loc.) deliberates whether there is a mitzvah to leave the horns and the hooves on the animal so that they are burned as well, or perhaps one is permitted ab initio to detach the horns and hooves before placing them on the altar (so as to avoid their being burnt). Sefas Emes concludes that while we might imply from Rashi (86a s.v. “yachol yachlotz”) that one is permitted ab initio to remove the horns and hooves of an Olah prior to its being placed on the altar, from Rambam (Hilchos Ma’aseh Hakarbanos 6:2), we see that as long as they remain attached it is a mitzvah to burn them on the altar with the rest of the korban. Though he makes mention of the case where they were removed, that is only post facto and, as such, one is not permitted to remove them.Yitzchak’s Ram
The Midrash (Pirkei D’Rabbi Elazar chap. 31, and hinted at in Rashi to Shemos 19:13) relates how each part of Yitzchak’s ram offering (the sacrifice that Avraham Avinu offered at the site of the Akeidah in lieu of Yitzchak) was utilized – nothing of it remained unused. Its meat and fats were burned on the altar; its ashes formed the basis of the inner altar [in the Temple]; its sinews were ten, corresponding to the ten harps that King David played; its skin provided Eliyahu Hanavi with a belt; its left horn was preserved and used as the shofar at Mount Sinai [at the giving of the Torah]; and its right horn will serve Moshiach, when he issues the final clarion call, speedily in our days.Allegorical or Literal?
Ramban (Shemos 19:13) finds this midrash difficult. Since the ram was a Korban Olah – an elevated sacrifice – and as such was to be completely burned, how was it possible that all of these parts were used as stated there? He suggests that the ram was actually burned by Avraham Avinu in its entirety on that altar, and Hashem miraculously reconstructed its parts from its ashes. Thus, the shofar at Sinai and the shofar of Moshiach are not the ram’s original horns but rather the reconstructed horns formed from its ashes. He also offers an alternative view that this midrash is allegorical and not to be interpreted literally.Followed Procedure
Ohr HaChayyim (Vayikra 1:9) notes that our Sages relate (Yoma 28b) that the Avos adhered to the Torah in its entirety even before it was given at Sinai. Therefore, how was it possible that Avraham did not follow the proper procedure for this mitzvah (which he was in fact commanded at that time)? He even kept eruv tavshilin – a rabbinical decree! He therefore suggests that either they broke off on their own while on the altar or they were detached prior to the blood applications. Therefore, in either instance, Avraham was not obligated to burn them on the altar.
