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, commonly known as Benny C. This dedication serves as a merit for his success and well-being, and, being a Kohen, it is hoped that when the Moshiach comes, he will serve in the Beit Hamikdash alongside the other Kohanim, particularly in the merit of dedicating this Masechet which discusses the Avoda of the Kohanim in the Beit Hamikdash regarding the Korbanot. We are currently studying Daf Samech Gimmel, and this daf is being learned for the elevation of the soul of Menachem ben Esther, may Hashem comfort his family in Gan Eden, Amen. Additionally, we are studying for a complete recovery for Mickey ben Jamie and for success for Binyamin Mordechai ben Esther.
We are on Samech Bet Amud Bet, where we find the question posed by Rabbi Shimon ben Yossi. He inquires of Rabbi Yosi, referencing a statement made by Rabbi Shimon ben Yochai: "There is air between the ramp and the altar" (avir yesh bein kevesh lamizbeach). This refers to the ramp, or kevesh, leading up to the mizbeach on the southern side, which indicates that there is a gap or air space present and that it does not sit flush against the mizbeach.
Rabbi Shimon ben Yochai asserts that the kevesh ascends to the mizbeach, yet there exists this air space. Rabbi Yosi challenges this by asking if he does not agree with Rabbi Shimon's assertion. He cites the verse, "And you shall make your burnt offerings of flesh and blood" (ve'asita olotecha habasar vehadam). This verse implies a comparison between the blood and the flesh of the korban olah. Just as the blood is to be thrown, so too must the flesh be thrown.
Rabbi Yosi argues that there must be a space for the Kohen to throw the flesh as he ascends the kevesh. He points out that if there is no air space, the Kohen would have to walk right up to the mizbeach and throw the flesh directly into the fire, which does not require a verse to tell us that throwing is necessary when working with fire.
Rabbi Yosi insists that the verse serves to teach us that there is indeed a gap, which is the novelty of the verse, as it highlights the need for a gap when throwing the flesh. If there is no gap, then the Kohen is simply walking up to the mizbeach and throwing it into the fire, which is self-evident.
Rav Pappa offers a different interpretation, stating that just as the air space interrupts the blood when it is thrown against the mizbeach, so too must there be an air space when throwing the flesh. The Kohen stands and throws the blood, which has the air space of the ground separating it from the mizbeach. Therefore, when the Kohen throws the flesh, he must also have an air space separating it from the mizbeach.
As the discussion continues, the Gemara examines the implications of these interpretations. The question arises whether the flesh is thrown into a lit fire or an unlit one. Rabbi Yosi posits that it is thrown into a lit fire, and thus, one does not need a verse to tell us that the flesh should be thrown; it is obvious that the Kohen would not walk into the fire.
Consequently, the Gemara concludes that the novelty of the verse is indeed to indicate the presence of a gap, which is necessary for the Kohen to perform the throwing correctly. This leads to further discussions about the dimensions and structure of the mizbeach and the ramp, emphasizing the importance of these distinctions in the practice of the Avoda.
The Gemara also notes that the ramp and the mizbeach together measure a total of sixty-two amos. The Gemara explains that the kevesh overlaps with two amos of the mizbeach, indicating that the total height is actually sixty-four amos, but due to the overlap, it measures sixty-two amos in total.
As we delve deeper into the intricacies of the Avoda and the specifics of the korbanot, we learn about the essential roles of the Kohanim and how their actions are guided by the halachic principles derived from the Torah. The discussions surrounding the air space, the dimensions of the mizbeach, and the procedures for the korbanot serve to clarify the expectations and requirements of the Kohanim in their sacred duties.