The Eddie B Sit edition, an audio series of the Talmud Bavli, specifically focuses on Masechet Zevachim. This series has been dedicated by our good friend and student of the Shiur Daf Yomi, Binyamin HaKohen Benny Cohen, affectionately known as Benny C. He has dedicated this Masechet, and with God's help, may he have Hatzlacha u'harvacha. As a Kohen, may he serve in the Beit HaMikdash alongside the other Kohanim when Mashiach comes, in merit of this dedication which specifically discusses the Avoda of the Kohanim in the Beit HaMikdash regarding the Korbanot.
Today’s study focuses on Daf Mem. We begin on Mem Amud Rishon, four lines down, quoting from the Braita, Matan arba minayin. It states that anything brought to the Mizbe'ach HaPenimi must be sprinkled on its four corners, and these corners are Me'akev. The Gemara asks how we know this, and it cites a verse: V'chen ken ya'aseh, which teaches that the sprinkling must occur on all four sides. The Gemara then questions the need for this specific interpretation of V'chen ken ya'aseh, since we already have another basis for learning it from Matan zayin. When it comes to sprinkling seven times, it is stated twice in the Torah, indicating that it is Me'akev.
The Gemara continues, pointing out that Matan arba is also mentioned twice in the context of sprinkling on the corners of the Mizbe'ach. Thus, anything written twice is Me'akev. So why do we need the interpretation of V'chen ken ya'aseh? The Gemara responds, citing Rashi, indicating that the double mention is not sufficient to establish the requirement, and we need V'chen ken ya'aseh for clarity.
Rabbi Irmiya states that this interpretation is necessary only according to Rabbi Shimon. Why? Because it is written regarding the Par Kohen Mashiach, where it specifies keren keranot, indicating two corners. In contrast, the Par He'elem Davar shel Tzibur also states keren keranot, indicating two corners again. Hence, according to the Torah, we would only know about two corners. The Braita teaches us that whatever is done by the Par Kohen Mashiach must also be done by the Par He'elem Davar shel Tzibur, hence the need for the verse V'chen ken ya'aseh to establish the total of four corners.
Moving forward, the Gemara discusses Rabbi Yehuda, who asserts that the interpretation is unnecessary because it is stated in the context of Ohel Moed. He claims that since it specifies Ohel Moed, it implies that all actions must occur there, including the four corners. The Gemara then addresses the Braita, which states the source for the four corners being Me'akev is derived from V'chen ken ya'aseh, indicating that this source aligns with Rabbi Shimon’s view.
Rabbi Yehuda has a straightforward interpretation, linking it to the Ohel Moed, which includes all specified actions. The Gemara then questions the necessity of V'chen ken ya'aseh for Rabbi Yehuda, who learns from the Ohel Moed that the four corners are indeed required. Abaye argues that even according to Rabbi Yehuda, the verse V'chen ken ya'aseh is necessary to clarify that the four sprinklings are indeed Me'akev.
In conclusion, the Gemara emphasizes that the need for the verse V'chen ken ya'aseh persists even for Rabbi Yehuda, as it elucidates that the four Matanot of the Kaparat Hapar are Me'akev. This conclusion reinforces the necessity of the interpretations derived from both Rabbi Shimon and Rabbi Yehuda, ensuring that the halachic implications regarding the Korbanot are thoroughly understood and appropriately applied.