The Eddie D. Sitt Edition, an audio series of the Talmud Bavli, Masechet Zevachim, is dedicated by our good friend and student of the Shiur Daf Yomi, Binyamin HaKohen, commonly known as Benny C. He has dedicated this Masechet, and with God's help, may he have success and prosperity. Being that he is a Kohen, with God's help, when Mashiach comes, he will serve in the Beit HaMikdash alongside the other Kohanim, in the merit of having dedicated this Masechet, which specifically discusses the Avodah of the Kohanim in the Beit HaMikdash regarding the Korbanot. Today's Daf, Peh Dalet, is being studied for the elevation of the soul of Avraham ben Esther, for a complete recovery for Micky ben Jamie, and for success for Binyamin Mordechai ben Esther.
We begin today's Daf on Peh Gimmel Amud Bet. We are going to start with Rabbi Shimon Omer. Rabbi Shimon states that in the Pasuk regarding the Olah, it mentions the word Korban Olah. The Olah comes alone, and the law dictates that if an Olah becomes Pasul and is placed on the Mizbe'ach, we leave it there. Similarly, any Korban that comes alone, if it becomes Pasul and is placed on the Mizbe'ach, it remains there. However, when we have something that comes because of a Korban, such as Nesachim, which are the wine libations, that comes only because of a Korban. Rabbi Shimon's opinion is that anything that comes as a result of a Korban, if it becomes Pasul, you take it off the Mizbe'ach; you do not have to put it on the Mizbe'ach, and if it was placed there, you bring it down.
Rabbi Shimon has a hybrid opinion: Korbanot that come alone can remain on the Mizbe'ach if they became Pasul, but those that are associated with a Korban, like Nesachim, do not remain on the Mizbe'ach if they become Pasul and must be taken down. The Gemara then presents Rabbi Yose HaGelili's opinion, who states that since it says in the Pasuk, "Kol Hanogea Bamizbe'ach Yikdash," anything that touches the Mizbe'ach becomes Kadosh. From this, I learn that whether it is Ra'uy or not Ra'uy for the Mizbe'ach, it does not matter. However, something that is going on the Mizbe'ach, meaning on the fire, does not apply in this case. The Pasuk continues with the word "Kevasim," which refers to animals. Just as Kevasim are Ra'uy, so too all things that are Ra'uy for the Mizbe'ach remain there.
Rabbi Akiva states that just as an Olah is Ra'uy for the Mizbe'ach, so too anything that is Ra'uy for the Mizbe'ach. The Gemara asks, what is the difference between the two Rabbis? Both are saying the same thing, one deriving from the word Kevasim and the other from the word Olah to teach that something Ra'uy for the Mizbe'ach stays there. Rav Adda bar Ahava explains that the distinction lies in the case of Olat Ha'of, the bird offering. If the Olat Ha'of becomes Pasul and is placed on the Mizbe'ach, does it stay there or is it taken down? According to Rabbi Akiva, who learns from the word Olah, even an Olat Ha'of that became Pasul stays on the Mizbe'ach. However, the Rabbi who learns from Kevasim only includes animals. If you learn from Kevasim, you would say that only animals and not birds remain on the Mizbe'ach.
The discussion continues with the implications of these rulings. The Gemara states that if an animal that has a certain blemish, known as Ba'al Mum, goes on the Mizbe'ach, it will not be taken down. In contrast, Rabbi Akiva permits certain Ba'alei Mum to remain on the Mizbe'ach if they were already placed there. Chanina Sgan HaKohanim recalls that his father would push Ba'alei Mum off the Mizbe'ach, indicating a strict approach to these offerings.
The Mishnah concludes that just as certain offerings that became Pasul and went on the Mizbe'ach do not come down, if they come off the Mizbe'ach, they should not be put back on. This highlights the principle that a Pasul item should not be returned, and if an animal goes on the Mizbe'ach alive, it must come down, as the Mizbe'ach only sanctifies after the animal is slaughtered.
The Gemara further elaborates on various cases of Pasul offerings and their implications for the Mizbe'ach. Rabbi Yehuda states that certain cases, such as those slaughtered at night or where the blood fell on the floor, must be taken down if they were placed on the Mizbe'ach. Rabbi Shimon, however, argues against this, positing that if they became Pasul after entering the Azarah, they remain on the Mizbe'ach.
This exploration of the laws surrounding Korbanot and their treatment on the Mizbe'ach reveals the intricate balance between the sanctity of the offerings and the conditions under which they may be deemed acceptable or rejected. The Gemara's discussions serve to clarify these distinctions, highlighting the importance of intention, timing, and the nature of the offerings themselves in determining their halachic status.