The Eddie D. Sitt 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 Hacohen, affectionately known as Benny C. In dedicating this Masechet, which discusses the avodah of the Kohanim in the Beit Hamikdash concerning the korbanot, we pray that he will have success and prosperity. As a Kohen, may he merit to serve in the Beit Hamikdash with the other Kohanim when Mashiach comes, in the merit of this dedication. Today’s Daf, Daf Kuf Zayin, is being studied for the elevation of the soul of Avraham ben Esther, may his soul be at rest in Gan Eden, and for the complete recovery of Binyamin and for the success of Binyamin Mordechai ben Esther.
We begin today's Daf on Kuf Zayin Amud Aleph, starting at the word “ashkechan,” which is three lines down from the top of the page. To recap the sugya we have been engaged in, we learned in the Mishnah, which is the first Mishnah of the perek, the law regarding shochet chutz, which states that it is forbidden to slaughter a korban outside of the Azara. This is a lav, punishable by karet. It is also forbidden to bring a sacrifice outside of the Azara, termed ma'aleh. Ma'aleh is to sacrifice it, and it is also assur, another lav, also punishable by karet. The Mishnah states that if one commits both acts, they incur two avonot according to Tanna Kamma: hashochet u'ma'aleh, which is the name of the perek, hashochet u'ma'aleh.
Up to this point, we have established that if one slaughters inside the Azara, which is not an avon, and then brings the korban outside to sacrifice it, that act is considered an issur. However, Tanna Kamma holds that one is also assur if they slaughtered it outside and brought it outside. The Gemara now states, “ashkechan muktare pnim she'he'alan lachutz.” We have already found and proven that muktare pnim, which refers to something that was meant to be slaughtered inside and was indeed slaughtered inside, but then brought outside, incurs liability. Rashi explains that these were destined to be brought inside, you slaughtered them inside, yet you brought them outside; hence, you are chayav, as it is written, “v'el petach ohel moed lo yevienu.” The implication is that the verse speaks of those which were fit to be brought inside, yet you did not bring them inside, but rather outside. This is considered assur.
The Gemara continues, asking, “muktare chutz she'he'alan lachutz, menalan?” How do we know that if one slaughtered it outside, Rashi clarifies that this refers to shochute chutz, which cannot be brought inside anymore? The Gemara answers with a verse: “v'alehem tomar al hasmuchim tomar.” Rashi explains that this begins the parasha of ha'ala'ah chutz, which starts with the words “v'alehem tomar,” and is adjacent to the parasha discussing shochute chutz. The earlier parasha discusses that if one slaughtered outside, they will be chayav. Instead of reading it “v'alehem” with an aleph, we consider it as if it has an ayin. “v'alehem tomar” refers to those cases of shochute chutz we just mentioned, informing us that if they bring it outside, they will also be chayav.
Rav Papa challenges this: “u'mi ktiv v'alehem?” It does not say “v'alehem,” but rather “v'alehem ktiv.” Rashi notes that this is a good question. The response comes from the teaching of the school of Rabbi Yishmael, which states, “ba'aleihem tomar le'arev parashiyos.” This indicates that the vav serves to connect the two parashiyot. The vav adds to the first matter discussed; thus, if you sacrifice it outside, you will also be chayav.
Rav Bivai then questions the entire derashot: “Ad kan lo amar Rabbi Yishmael hatam ela etzem.” He asks, if you slaughter outside, you will be chayav, but we have a Mishnah that states there are thirty-six kerisos in the Torah. The Gemara asserts that if you count ma'aleh bachutz, it would be thirty-seven. You have two ma'alehs: one for what was slaughtered inside and one for what was slaughtered outside. The Gemara concludes that this is a good question. Rashi provides a clarification: “lamed vav kerisos baTorah.” It counts one of them, ma'aleh bachutz. The Gemara questions why we need to count them. Rabbi Yochanan explains that if one performed all of them in one lapse, they would be chayav for each one.
However, the discussion continues about the implications of each act. The Gemara now shifts focus to zerika, asking if one sprinkles blood outside, what is the din? The answer is that one is chayav karet. The Mishnah states, “ha-zorek miktzat damim bachutz chayav.” If one sprinkled some of the blood outside the Azara, they will be chayav. Rashi explains that this refers to a case where one performed one matana on the mizbeach and the other three were sprinkled outside. The Gemara asks how we know that one is chayav for this action.
The Gemara explains that we have a beraita which quotes a pasuk: “dam yeichashev.” This teaches us that blood will be considered significant. Rashi explains that the pasuk refers to the law of shchutei chutz. It says that blood will be considered, which informs us that not only is one chayav for shchutei chutz but also for the blood itself. The question arises: why do we need this? The answer is to include the zorek, which refers to the act of sprinkling blood.
Rabbi Akiva offers a different perspective, stating that the pasuk “o zevach” also includes the zorek. This pasuk is significant because it teaches us that both shchutei chutz and ha'ala'ah chutz are applicable to the law of sprinkling blood. The Gemara continues to explore how these pasukim inform us about the various acts of service and their consequences.
The discussion of the halachot of korbanot continues, with the Gemara analyzing different scenarios and the implications of each act. Each detail is meticulously examined to understand the halachic ramifications of performing these actions either inside or outside the designated areas. The distinctions drawn in the Gemara serve to clarify the precise nature of each act and its respective consequences in halacha.
As we conclude this segment, the Gemara emphasizes the importance of understanding the nuances of these laws, illustrating how each case contributes to a broader understanding of the halachic framework surrounding korbanot and their proper observance. The discussions reflect the depth and complexity of Torah law, highlighting the need for careful consideration and study of each aspect of the mitzvot.