The Eddie B. Sit Edition, an audio series of the Talmud Bavli, specifically Masechet Zevachim, has been dedicated by our good friend and student of the Shiur Daf Yomi, Binyamin HaKohen, affectionately known as Benny C. This dedication is significant, as it pertains to a Masechet that discusses the avodah of the Kohanim in the Beit HaMikdash concerning the Korbanot. We pray that, with the help of Hashem, Benny will achieve success and prosperity in his endeavors. As a Kohen, when Moshiach comes, he will serve in the Beit HaMikdash alongside the other Kohanim, benefiting from the merit of his dedication to this Masechet.
Today, we begin our study of Daf Pei Vav, focusing on the Mishnah located at the bottom of the page. Our learning is dedicated to the memory of Avraham ben Esther, may his soul find peace in Gan Eden, and we also wish a complete recovery to Mickey Binyamin and success to Binyamin Mordechai ben Esther. We will start with the Mishnah on Daf Pei Vav Amud Bet.
The Mishnah states: "Elu im alu yerdu," which translates to "these items, if they went up, must come down." The following items, if they were placed on the Mizbeach, are to be removed. First, we have the meat of Kodshei Kodashim and Kodashim Kalim. This refers to meat that is not suitable for the Mizbeach. For example, the offerings known as Chatat and Asham are to be eaten by the Kohanim, while the meat from Kodashim Kalim can also be eaten by the owners. Since this meat is not appropriate for the Mizbeach, if it has been placed there, it must be taken down.
Next, we discuss the Korban HaOmer, which is brought on the second day of Pesach. The law states that a kometz (a handful) is taken from it, and the remainder is given to the Kohanim to eat. If it were placed on the Mizbeach, it too must be removed, as it is not appropriate for the Mizbeach.
Similarly, on Shavuot, the two loaves of bread known as Shtei Halechem are brought along with the Kivsei Atzeret. These loaves are consumed by the Kohanim, and thus, if they were placed on the Mizbeach, they must also be taken down.
The Lechem Hapanim, which is changed every Shabbat, is another example. The old bread is eaten by the Kohanim, and if it went on the Mizbeach, it must be removed as it does not belong there. The Mishnah continues with the Shiyurei Menachot, which refers to the leftover portions of a Mincha offering, where a kometz is taken out, and the remainder is given to the Kohen.
We also find the Ketoret, which consists of eleven spices that were placed on the inner Mizbeach. If these spices were mistakenly placed on the outer Mizbeach, they are likewise not appropriate and must be removed.
Furthermore, the wool that is on the heads of the sheep, specifically those designated for an Olah offering, does not belong on the Mizbeach. The head of the Olah is brought as is, but the wool must be sheared off. Similarly, the hair of the beard from a goat does not belong on the Mizbeach, nor do the bones, tendons, horns, or hooves. The Mishnah states that when these items are attached to the flesh, they can be offered on the Mizbeach. However, if they detach, they cannot remain there.
The Mishnah cites a verse: "V'hiktir hakohen et hakol," indicating that the Kohen may offer everything that is still attached. However, if they have separated from the flesh, they cannot be offered, as another verse specifies that only flesh and blood are suitable for the Mizbeach.
The Gemara elaborates on these distinctions. It notes that the verse implies that if the items are still attached, they remain suitable for the Mizbeach, while if they detach, they must be brought down. The Gemara questions whether this applies even if they detach while on the Mizbeach. It concludes that if they separate away from the fire, they must be removed, but if they move closer to the fire, they remain on the Mizbeach.
Rabbi Zeira clarifies that the distinction lies in whether the items separate towards or away from the fire. If they separate away from the fire, they are removed; if they move closer, they stay on the Mizbeach. The Gemara then discusses the implications of this separation, especially in relation to the timing of the Zerika, the sprinkling of the blood.
It is established that if the bones are attached during the Zerika, they are considered Kadosh and are suitable for the Mizbeach. However, if they separate prior to the Zerika, they do not attain this status and may be used for personal benefit.
Rabbi Elazar's opinion is discussed regarding the status of the bones post-Zerika. He holds that if they separated after the Zerika, they are not considered Kadosh and thus do not incur the laws of Me'ilah, the prohibition against benefiting from holy items.
The Gemara continues to explore the ramifications of these rulings, particularly how they relate to the various types of offerings and the conditions under which their components can be deemed suitable for the Mizbeach or for the Kohanim. The discussions are intricate, focusing on the nuances of halacha and the underlying principles that guide the offerings in the Beit HaMikdash.
Throughout this exploration, we are reminded of the sacredness of the offerings and the meticulous care that must be taken in their presentation and handling. Each item has its place and purpose, and understanding these laws deepens our appreciation for the divine service performed in the Beit HaMikdash.
As we conclude today's study, we reflect on the profound significance of the halachot regarding the Mizbeach and the offerings, recognizing the intricate relationship between the physical actions and their spiritual implications. May our learning inspire us to uphold these traditions and continue to seek knowledge in the path of Torah.