The Eddie D. Sit edition of the audio series on the Talmud Bavli, focusing on Masechet Zevachim, is dedicated by our good friend and student of the Shiur Daf Yomi, Binyamin HaKohen. This dedication is made with the hope that he will have success and prosperity, and since he is a Kohen, may he serve in the Beit Hamikdash alongside the other Kohanim when the Moshiach comes, in merit of his dedication to this Masechet which specifically discusses the Avodah of the Kohanim in the Beit Hamikdash regarding the Korbanot. We begin today's study on Daf Nun Daled Amud Bet, starting from the bottom of the Mishnah which discusses the procedures for the Zivchei Shalmei Tzibbur and Ashamot.
The Mishnah outlines the Zivchei Shalmei Tzibbur, a specific type of Korban Shelamim, which is a public offering. The only instance of this is the Shenei Kivsei Atzeret brought on Shavuot in the Beit Hamikdash. This offering is referred to as the Zivchei Korbanot Shalmei Tzibbur. The Mishnah then transitions to discuss the various categories of Korban Asham. The Mishnah states: “These are the following categories of Korban Asham: Asham Gezeilot, when someone steals and denies it with a Shevuah, then confesses; Asham Me'ilot, for benefiting from Hekdesh by mistake; Asham Shifchah Charufah, involving a designated maidservant; Asham Nazir, when a Nazir becomes Tamei; Asham Metzora, at the end of the Metzora's process; and Asham Talui, when one is uncertain about having consumed Chelev or Shuman.”
All these types of Ashamot are slaughtered in the north, and their blood is received in a vessel in the north. The blood requires two sprinklings that are effectively four, meaning it must be placed on the diagonal corners of the altar, as learned from other offerings. The meat is consumed within the walls of the Azarah, specifically by the male Kohanim. The Mishnah specifies that the meat can be prepared in any manner and is available for consumption throughout the day and the following night, although the Rabbis limited this to Chatzot.
The Gemara begins by examining how we know that the Zivchei Shalmei Tzibbur must be slaughtered in the north. It cites a Pasuk from the text concerning Shavuot, which states: “You will bring two loaves of bread, and a goat for a sin offering, and two yearling lambs for a peace offering.” The Gemara makes a Heikesh, reasoning that just as the Korban Chatat is slaughtered in the north, so too is the Zivchei Tzibbur. However, a challenge is raised regarding this Heikesh since it relies on a double inference.
Rav Papa questions how the Korban Chatat itself is derived from the Korban Olah, suggesting that once something is learned through a Heikesh, it cannot be learned again by another Heikesh. The Gemara continues to explore how we know that the Zivchei Tzibbur is also slaughtered in the north, citing another Pasuk that juxtaposes the Korban Olah next to the Zivchei Shalmei Tzibbur. This indicates that both hold the status of Kodshei Kodashim, and just as the Korban Olah is slaughtered in the north, so too is the Zivchei Shalmei Tzibbur.
The Gemara further clarifies that the Pasuk concerning the Korban Chatat teaches that it is only consumed by male Kohanim, and thus the Zivchei Shalmei Tzibbur must also follow this rule. The discussion shifts to the Ail Nazir and its requirements, noting that it can be consumed by anyone, unlike the Korban Chatat. The Gemara argues against equating the Ail Nazir with the Korban Chatat, emphasizing that while the Ail Nazir can be eaten by both males and females, the Korban Chatat is restricted to males.
As the Gemara continues, it discusses the implications of the Pasuk regarding the Korban Chatat and its connection to the Ail Nazir, leading to an exploration of the Heikesh and its implications for the Nazir and their offerings. The Gemara concludes that even if the Nazir cuts their hair before completing all three offerings, it does not invalidate their Nezirut, showcasing the complexities of the halachic discussions surrounding these offerings.
The Mishnah then introduces the Korban Toda, which is distinct from the Korban Shelamim. The Korban Toda is a type of Korban Shelamim that is accompanied by loaves of bread. The Mishnah notes that while Kodashim Kalim can be slaughtered anywhere in the Azarah, the Korban Toda has specific requirements and a limited time frame for consumption, aimed at encouraging public participation in the offering.
As the Gemara discusses the implications of the Korban Toda and its unique characteristics, it delves into the various halachic principles governing the slaughtering and consumption of Korbanot, emphasizing the nuances that differentiate between types of offerings, their consumption, and the roles of the Kohanim in these sacred rituals.