The Eddie D. Sit edition, an audio series of the Talmud Bavli, Masechet Zevachim, has been dedicated by our good friend and student of the Shiur Daf Yomi, Binyamin HaKohen, affectionately known as Benny C. He has dedicated this Masechet, and with the help of God, may he find success and prosperity. Since he is a Kohen, may he serve in the Beit HaMikdash alongside the other Kohanim when the Messiah comes, in merit of his dedication to this Masechet, which discusses the Avodah of the Kohanim in the Beit HaMikdash concerning the Korbanot. Today’s study is on page Nun Daled. We dedicate today's daf for the elevation of the soul of Avraham ben Esther, may the Divine presence comfort him in the Garden of Eden, Amen, and for a complete recovery for Mickey ben Jamie, and for the success of Binyamin Mordechai ben Esther.
We begin today’s daf on Nun Daled Amud Rishon. You’re eight lines down, and the last word on the line is: Mai lo hava l'yesod? The Gemara above teaches that on the Mizbeach HaChitzon, the outer altar, there was a yesod, a base at the bottom of the Mizbeach where they would pour the leftover blood, referred to as the yesod. It is important to note that the yesod did not wrap around the entire Mizbeach; specifically, it was absent on the southeastern side. The Gemara will clarify the debate regarding the meaning of there being no yesod there.
The Gemara states: Rav says that there was no structure there, meaning that if you looked at the Mizbeach on the southeastern side, there was no yesod, nothing jutted out on that side. This indicates that the structure was lacking, meaning the base of the Mizbeach was not a perfect square. It extended around two sides, while two sides had nothing, indicating a real structural deficiency. In contrast, Levi argues that there was a yesod there; however, it did not collect the blood. Thus, when it says it is not a yesod, it means that while that side did not receive blood, it was still a complete square on the bottom. This presents a significant disagreement regarding the appearance of the Mizbeach.
This fundamental debate revolves around the interpretation of the Targum in the Torah. When Yaakov Avinu blessed his son Binyamin, the Targum explains regarding Binyamin's portion: v'achasantei itbenei madbecha, indicating that the Mizbeach will be built in his section. This suggests that the Mizbeach is entirely within Binyamin's portion. Historically, the Beit HaMikdash was divided between Binyamin and Yehuda, so when Yaakov Avinu blesses Binyamin, he asserts that in your portion, you will have the entire Mizbeach. Therefore, according to Rav, if the southeastern side jutted out, it would mean that part of Binyamin's portion would be in Yehuda's territory. To maintain the entire Mizbeach within Binyamin's section, a portion must be removed from that side.
On the other hand, Levi interprets the Targum differently: v'achasantei itbenei makdesha, meaning a holy place for blood. This suggests that while some of the Mizbeach may have been built in Yehuda's section, the part designated for receiving blood is located in Binyamin's portion. Thus, there was indeed a yesod on that side, but it was not holy enough to collect blood. Yaakov did not specify that the entire structure of the Mizbeach must be in Binyamin's portion; rather, it was the holy place for blood that was designated there.
This disagreement hinges on how one interprets the Targum. Is the Mizbeach to be located in Binyamin's section, or is it merely the holy spot for blood that is in his portion? The Gemara then presents a challenge to Levi: the yesod spanned across the entire northern and western sides, while it only extended one amah on the southern and eastern sides. This description contradicts Levi, who claimed that the whole Mizbeach had a yesod on all sides.
The Gemara answers that when it states it "ate" into the southern side, it refers to the yesod being functional for blood. Rashi explains that the yesod was present, but only one amah was functional for the yesod. The implication is that while the Mizbeach had a full yesod, only that one amah was operational. This leads to further discussions regarding the presence or absence of the yesod on the southern and eastern sides.
The Gemara continues with a significant beraita that describes the construction of the Mizbeach. It states that the base of the Mizbeach was 32 by 32 amah, suggesting it was a perfect square. This aligns with Levi's assertion that all sides had a yesod. However, the Gemara clarifies that it was 32 on two perpendicular sides, indicating that it was not a perfect square, as the sides across from each other did not have the same dimensions.
The Gemara then addresses a contradiction found in the Mishnayot regarding the measurements of the Mizbeach and the ramp leading up to it. One Mishna states that both the Mizbeach and the ramp were 32 amah long, yet the total is given as 62 amah, which raises questions about the accuracy of the measurements. The Gemara resolves this by explaining that the ramp was flush against the Mizbeach, thus overlapping into it by two amot: one for the base and one for the yesod. This creates a logistical explanation for the discrepancy in measurements.
Ultimately, the Gemara delves into the construction process of the Mizbeach, detailing how they created molds for the various tiers and filled them with stones and cement to achieve the desired structure. The process involved crafting a base, building up tiers, and ensuring that the Mizbeach met the necessary specifications for functionality.
In conclusion, the discussion surrounding the Mizbeach and its yesod encapsulates a rich tapestry of halachic debate and interpretation, illustrating the complexities involved in understanding the ancient practices of the Kohanim and the significance of the Beit HaMikdash in Jewish tradition. This exploration not only highlights the importance of precise measurements and structural integrity but also reflects the deep reverence held for the Beit HaMikdash and its enduring legacy in Jewish thought.