The Eddie B Sit Edition, an audio series of the Talmud Bavli, focuses on Masechet Zevachim. This segment has been dedicated by our good friend and student of the Shiur Daf Yomi, Binyamin HaKohen, also known as Benny C. He has dedicated this masechtah, and with the help of God, he will achieve success and prosperity. As a kohen, may he serve in the Beit HaMikdash alongside the other kohanim when the Messiah comes, in merit of his dedication to this masechtah, which specifically discusses the avodah of the kohanim in the Beit HaMikdash regarding the korbanot.
Today’s page, Daf kuf gimmel, is being studied for the elevation of the souls of Pinchas ben Esther and Mickey ben Jamie, and for the success of Binyamin Mordechai ben Esther. We begin today's daf on kuf gimmel, first column, top line, with the mishnah: “Kol shelo zachah mizbeach bivesarah, lo zachu kohanim beorah, shene'emar: olat ish, olah she'altah le'ish.”
The mishnah discusses the hide of the korban. The Torah states that the hide, or or, belongs to the kohanim. When does the or belong to the kohanim? The mishnah specifies: “Kol shelo zachah mizbeach bivesarah,” meaning if the mizbeach is not deemed worthy of the meat, for some reason the korban cannot be brought upon the mizbeach, then “lo zachu kohanim beorah,” the kohanim do not qualify to receive the or. This is supported by the phrase “Shene'emar: olat ish, olah she'altah le'ish.”
Rashi explains that a korban may not ascend the mizbeach for various reasons. For example, if the korban became pasul before the blood was sprinkled, it never had a moment that it was permitted to ascend the mizbeach. Consequently, the hide is burned with the animal, and it is not given to the kohanim.
Additionally, the mishnah states: “Olah shenishchatah shelo lishmah.” If a korban olah was slaughtered for an improper intention, even though it did not ascend to the owners, the kohanim still receive the hide because it is brought on the mizbeach. This indicates that despite the improper intention, the korban is still valid for the mizbeach, thus granting the kohanim their portion of the hide.
The mishnah continues: “Echad olat ha'ish ve'echad olat ha'ishah, oroteihem lakohanim.” Whether it is a man’s korban or a woman’s korban, the hides belong to the kohanim. However, “Orot kodashim kalim labe'alim,” meaning for kodashim kalim, such as a korban shelamim, the owners receive the hides. In contrast, “Orot kodshei kodashim lakohanim,” indicates that for kodshei kodashim, like a korban chatat or korban asham, the hides belong to the kohanim.
The mishnah establishes a logical principle: If the korban olah does not provide any meat to the kohanim, yet they receive the hides, then it follows that for chatat and asham, which do provide meat, the kohanim should certainly receive the hides. The Gemara raises a challenge, stating, “Ein mizbeach yochiach.” One might argue that the mizbeach does not provide a valid comparison, as it receives meat but not hides. However, the Gemara clarifies that the mizbeach never receives hides, while the kohanim do receive hides from the korban olah.
The Gemara then examines the phrase “Olat ish” and its implications. It suggests that this phrase excludes certain cases, such as the olah of a ger, indicating that the kohanim do not receive the hides in such instances. The Gemara continues to explore the implications of the mishnah, particularly regarding the concept of mukdash and its relevance to the kohanim's right to the hides.
In summary, the discussions in this masechtah highlight the intricate relationships between the korbanot, the mizbeach, and the kohanim. The distinctions made in the mishnah and Gemara regarding the ownership of hides illuminate the underlying principles of halachah and the significance of intention in the performance of avodah. Each case contributes to a deeper understanding of the roles and responsibilities of the kohanim in the sacred service of the Beit HaMikdash.