The Eddie D. Sit edition of the audio series of the Talmud Bavli, specifically focusing on Masechet Zevachim, is dedicated by our esteemed friend and student of the Shiur Daf Yomi, Binyamin HaKohen, affectionately known as Benny C. This dedication carries a heartfelt prayer that, with God's help, he will achieve success and prosperity. As a kohen, it is hoped that when the Mashiach comes, he will serve in the Beit HaMikdash alongside the other kohanim, in merit of this dedication, which discusses the avodah of the kohanim in the Beit HaMikdash pertaining to the korbanot.
We begin our study of a new chapter, starting from Daf 37, Amud Rishon, and we will be focusing on Amud Bet. This section introduces Perek Beit Shammai, Perek Revi’i, where the Beit Shammai opinion states: "All that is placed on the outer mizbe'ach that was given in one offering is sufficient for atonement." This means that if the kohen performed the sprinkling of blood in a single action—despite the requirement of what is known as shtayim shehen arba, where two pourings suffice for four corners—it is still valid.
In contrast, Beit Hillel argues that even a chatat that was given in one shot is also sufficient for atonement. The Mishnah further clarifies the halacha: If the first pouring was done correctly, without any machshavot pesulot (invalid thoughts), and the second pouring was done with the intention to eat the korban after its time, this intention does not invalidate the korban since the first act was performed correctly. Therefore, the kaparah remains intact.
However, if the first pouring was performed with the intention outside of its time, and the second pouring was also done incorrectly, this leads to a pigul status, which incurs a penalty of karet should one consume the meat of such a korban.
We then move to the inner mizbe'ach, also known as the mizbe'ach hazahav. Here, the Mishnah states that if any of the required pourings are missing, the korban is rendered pasul. Thus, if one performed three out of four pourings correctly but the last was done with a kavana of pigul, the korban is invalid. Nevertheless, this does not incur karet because the korban was not kasher until all required actions were completed.
Next, we examine the requirement that all blood must be poured on the side of the mizbe'ach that has a yesod (foundation). The Mishnah states that if leftover blood remains in the vessel, it is considered as two pourings that need to be poured into the yesod. This principle applies to all korbanot that require blood to be placed on the mizbe'ach.
The Gemara delves into the reasoning behind these rulings. It cites the verse "and the blood of your sacrifices shall be poured," which implies that even a single pouring suffices for atonement. However, the Gemara challenges this interpretation, indicating that the verse is needed for a different teaching regarding the sprinkling of blood on the yesod.
In the discussion of Rabbi Akiva's opinion, the Gemara emphasizes that zrikah (sprinkling) and shfichah (pouring) are distinct and cannot be interchanged. Thus, the verse is necessary to teach that a single pouring suffices in certain cases.
As the Gemara continues, it explores the implications of blessings made over the korbanot. If one recited the blessing over the Pesach, it covers the zevach, but not vice versa. This distinction emphasizes the unique requirements and halachic status of each type of korban.
Ultimately, the discussion reveals the intricate relationships between different types of korbanot, their respective halachic requirements, and the implications of intentions during their offerings. The Gemara concludes that while some principles may overlap, each korban retains its unique laws and requirements, underscoring the depth and complexity of these halachic discussions.