The Eddie B Sitt Edition, an audio series of the Talmud Bavli, Masechet Zvachim, has been dedicated by our good friend and student of the Shiur Daf Yomi, Binyamin HaCohen, affectionately known as Benny C. He has dedicated this Masechet, and with God's help, may he find success and prosperity. As a Kohen, may he serve in the Beis HaMikdash alongside other Kohanim when Moshiach comes, in the merit of this Masechet, which specifically discusses the avodah of the Kohanim in the Beis HaMikdash concerning the Korbanos. Today's daf is being studied for the elevation of the soul of Avraham ben Esther. May his spirit find rest in Gan Eden. Amen. Additionally, we study today for the complete healing of Malke bas Gittel and for the success of Binyamin Mordechai ben Esther.
We begin today's daf on Tzadi Gimmel Amud Beis at the Mishnah. We are discussing two laws: one we have already covered and one new law that we will introduce. The first law pertains to kibbus, which teaches us that if the blood of a chatas falls on the garment of a Kohen, that beged must undergo kibbus. We have seen two reasons provided by the Rishonim for this requirement. The first reason is that one is not allowed to take the blood of a chatas outside the Azara; therefore, if the garment is taken outside, it is considered chutz. The second reason is based on the law of nosar, which states that after a certain time, the blood becomes nosar. If one does not wash it out of the beged, it will become nosar, and one is not permitted to let blood become nosar, necessitating the washing of the beged.
The Mishnah states: “Nitaz al ha'or ad she'lo hupshat eino ta'un kibbus. Mishehupshat ta'un kibbus, divrei Rabbi Yehuda. Rabbi Elazar omer af mishehupshat eino ta'un kibbus.” Now we are discussing a scenario where the blood did not sprinkle on a garment but rather on the skin or flesh of the animal. The law is as follows: before it is skinned, it does not require kibbus; however, once it has been skinned, it does require kibbus according to Rabbi Yehuda. Rabbi Elazar argues that even after it has been skinned, it does not require kibbus.
We will see in the Gemara that it explains the necessity for kibbus, stating that for an item to require kibbus, it must be ra'uy l'kabel tumah without any additional action. Thus, before it is skinned, it is not ra'uy l'kabel tumah. The first opinion holds that once it is ra'uy l'kli without any action, it has the status of requiring kibbus. Therefore, once it is stripped, even though it is not yet a kli capable of receiving tumah, it is still considered as receiving kibbus. The second opinion maintains that while you do not need an action to make it ra'uy l'kabel tumah, you do need a machshava to designate it. Since it is lacking this machshava, it does not require kibbus. This is the core machloket.
The Mishnah continues: “Eino ta'un kibbus ela makom hadam.” This indicates that one only needs to wash the area of the blood and that which is ra'uy l'kabel tumah. It must be in a place that is ra'uy to receive tumah and also ra'uy for kibbus. This applies to any beged, whether it is a regular garment or sackcloth. Whether it is leather or a beged made of felt, all require kibbus. The kibbus must be performed in a sacred place, as this is explicitly stated in the Torah. Furthermore, if one cooks a korban in a clay vessel, the halacha requires that the vessel be broken because you cannot perform hagalah in a clay vessel. Where do you break it? In the Azara.
When cooking a korban in a metal vessel that requires merika and shtifa, this cleaning must also be done in the Azara. This is a stringency specific to the chatas of Mikdash. The law of merika and shtifa, which involves cleaning the kli, applies only to the korban chatas, not to other kodshei kodashim. This represents a stringency of chatas over other kodshei kodashim.
The Gemara now asks: “Mina hanei milei?” How do we know this? The Gemara cites a Braita: “Beged ein li ela beged minayin lerabot or mishe-hufshat?” How do we know that even skin, once it has been skinned, is included? The verse states, “Asher yizeh aleha tichabes,” which indicates that it refers to anything that is susceptible to receiving tumah. Rabbi Yehuda argues that when it is still attached to the animal, it is not ra'uy. Once it is skin, it becomes ra'uy, although it still requires a machshava to designate it.
Rabbi Elazar argues that the verse includes all garments, including sackcloth and all types of clothing. The Gemara continues to explore the implications of this, particularly regarding the requirement for kibbus on different materials. The Mishnah states that you do not need to wash the entire garment, only the area of the blood. The Gemara asks how we know this, citing a Braita that states: “Yachol nitaz al miktzas beged yehei kol habeged ta'un kibbus. Talmud lomar asher yizeh, lo amarti lecha ela makom dam bilvad.” This indicates that only where the blood is does it require washing.
The discussion continues, emphasizing the requirement for something to be ra'uy to receive tumah and also ra'uy for kibbus. The Gemara addresses various scenarios involving different types of garments, their susceptibility to tumah, and the conditions under which they require kibbus. The analysis reveals distinctions between soft and hard leather, as well as various interpretations regarding the necessity of washing in different contexts.
Ultimately, the Gemara concludes that while certain types of leather may or may not require kibbus, the overarching principle remains that the laws of kibbus are contingent upon the item's status as ra'uy l'kabel tumah.
In summary, the Mishnah and Gemara provide a detailed analysis of the laws governing the washing of garments and the specific conditions under which these laws apply, particularly in relation to the blood of a chatas and the roles of the Kohanim in the Beis HaMikdash.