The Eddie D Sit edition of the audio series on the Talmud Bavli has been dedicated to the study of Masechet Zevachim by our dear friend and student of the shiur daf yomi, Binyamin HaKohen, affectionately known as Benny C. May he, with the help of b'ezrat Hashem, experience success and prosperity. Being a kohen, we pray that when Moshiach comes, he will serve in the Beit HaMikdash alongside the other kohanim, benefiting from the merit of his dedication to this Masechet, which focuses on the avodah of the kohanim in the Beit HaMikdash concerning the korbanot.
Today’s study, on Daf nun tet, is dedicated to the memory of Avraham ben Esther and Chasia bat Gan-Eden, and we wish a complete recovery to Makiv ben Jamie and success for Binyamin Mordechai ben Esther. We find ourselves on nun chet amud bet, at the bottom of the page, two lines from the bottom. We begin by reviewing our current discussion regarding the placement of the Mizbeach HaChitzon in the Beit HaMikdash.
Rabbi Yochanan asserts that according to Rabbi Yosei, the Mizbeach is located in the tzafon. Yesterday’s daf presented a challenge to prove this assertion using a Mishna. The Gemara struggled to support Rabbi Yosei’s position, ultimately concluding that it aligns with Rabbi Yehuda, who states that the Mizbeach is in the middle of the Azara. Thus, while Rabbi Yochanan made a statement, it could not be substantiated by a Mishna.
The Gemara then shifts direction, asking, "Who authored that Mishna in Masechet Middot discussing the Mizbeach?" It reveals that it is Rabbi Yosei HaGlili. The text states that since it is written, "You shall place the kiyor between the ohel mo'ed and the Mizbeach," it implies that the kiyor is positioned right in the middle, with the Mizbeach blocking the ohel mo'ed.
However, another verse states, "And the Mizbeach HaOlah is at the entrance of the ohel mo'ed and not the kiyor at the entrance of the ohel mo'ed." This presents a dilemma: one verse indicates that the kiyor must be between the Mizbeach and the ohel mo'ed, while another states that the Mizbeach is facing the ohel mo'ed, which would contradict the placement of the kiyor.
The Gemara resolves this dilemma by stating that the kiyor was placed between the ulam and the Mizbeach, slightly shifted towards the south. This configuration allows the Mizbeach to be in front of the ohel mo'ed, while the kiyor is also positioned in front of the ohel mo'ed, albeit at its southern edge.
Next, the Gemara explores the logistics of this arrangement. It questions Rabbi Yosei HaGlili's perspective, asking if he believes the whole Mizbeach is located in the south. This leads to a diagram illustrating the Mizbeach being positioned perfectly in the center of the heichal, allowing the kiyor to be situated five amot back from the tip of the Mizbeach, thus ensuring that neither the Mizbeach nor the kiyor blocks the entrance to the heichal.
The Gemara continues to analyze various scenarios, suggesting that if the Mizbeach is placed in the center, the kiyor can also be positioned correctly without any blockage. This leads to a discussion on the sanctity of both the heichal and the ulam, and how they relate to the Mizbeach and the kiyor.
Ultimately, the Gemara concludes that regardless of the positioning, the Mizbeach must be intact for it to serve its purpose. If the Mizbeach becomes chipped or damaged, any offerings made upon it are rendered invalid. This leads to a deeper discussion on the implications of such damage and the necessary conditions for the Mizbeach to be considered functional.
In examining the teachings of Rabbi Yochanan and Rabbi Yehuda, the Gemara navigates through various interpretations and scenarios, ultimately emphasizing the importance of the Mizbeach's integrity and its critical role within the Beit HaMikdash and its sacrificial system.