The Eddie B. Sit edition of the audio series on the תלמוד בבלי *Talmud Bavli*, specifically focusing on מסכת זבחים *Masechet Zevachim*, is dedicated by our good friend and student of the שיעור דף יומי *Shiur Daf Yomi*, בנימין הכהן *Binyamin HaKohen* (Benny Cohen). His dedication to this מסכת *Masechet* is particularly meaningful as it discusses the עבודה *Avodah* of the כהנים *Kohanim* in the בית המקדש *Beit HaMikdash*, specifically relating to the קרבנות *Korbanot*. We pray that he finds הצלחה *Hatzlacha* and הרווחה *Harvacha*, and that, as a כהן *Kohen*, he will serve in the future בית המקדש *Beit HaMikdash* alongside the other כהנים *Kohanim* when משיח *Mashiach* arrives.
Today’s study begins with the דף *Daf* on קיי"ג עמוד ב' *Kuf Yud Gimmel Amud Bais*, following the discussion about the שעיר המשתלח *Se'ir Hamishtale'ach*. The משנה *Mishna* outlines the law regarding the goat sent to עזאזל *Azazel*, which is cast off a mountain outside the area of the בית המקדש *Beit HaMikdash*. If this goat is slaughtered outside of the designated area, the law states that one is פטור *Patur*. This is because, as the משנה *Mishna* explains, it never enters the אוהל מועד *Ohel Moed* and therefore does not fall under the category of שחוטי חוץ *Shchutei Chutz*. Only offerings that are eligible to enter the אוהל מועד *Ohel Moed* are subject to this law, which excludes the שעיר לעזאזל *Se'ir La'azazel*.
The גמרא *Gemara* presents a contradiction with the verse: "ואל פתח אהל מועד לא הביאו להקריב קרבן לה' לפני משכן ה'" *Ve'el petach ohel moed lo hevi'o lehakriv korban lashem lifnei mishkan hashem*. The verse indicates that even items that are not designated as a קרבן *Korban*, such as קדשי בדק הבית *Kodshei Bedek HaBayit*, which are dedicated for the support of the בית המקדש *Beit HaMikdash*, could be considered a קרבן *Korban*. This leads to the question of whether items that are not fit for the altar should also be subject to the laws of slaughtering outside the designated areas.
To clarify, the גמרא *Gemara* notes that the verse "ואל פתח אהל מועד לא הביאו" serves to exempt items that are not suitable to enter the אוהל מועד *Ohel Moed*, specifically excluding קדשי בדק הבית *Kodshei Bedek HaBayit*, which are not regarded as a קרבן *Korban*. The exemption is made clear, as these items do not go into the אוהל מועד *Ohel Moed* and thus are not liable for the laws governing slaughter outside the altar.
However, the discussion continues with the case of the שעיר המשתלח *Se'ir Hamishtale'ach*, which does have a status of being “fit” to enter the עזרה *Azarah* for the lottery process. The גמרא *Gemara* explains that prior to the lottery, the goat is indeed considered ראוי *Ra'uy* to enter the אוהל מועד *Ohel Moed*; thus, the exemption from the verse "להשם" *Lashem* must be understood in context. The goat is exempted because it is not designated for God; it is sent away into the wilderness after the lottery, indicating a different status post-selection.
The discussion shifts to the distinction between when the goat is still in the עזרה *Azarah* and when it has been sent away after the lottery. Before the וידוי *Viduy*, when the goat is still regarded as fit, the exemption is derived from the verse "להשם" *Lashem*. After the וידוי *Viduy*, it is no longer considered fit for the altar and thus falls under the other exemption regarding the laws of slaughtering outside.
Next, the משנה *Mishna* introduces the case of the רובע והנרבע *Haroveia vehanirba*, which refers to animals that have been involved in forbidden relations. The גמרא *Gemara* questions why these animals are exempt, noting that the verse states that anything not fit to be brought before the משכן *Mishkan* is not liable. The discussion leads to the conclusion that the exemption applies due to their unfit status.
The גמרא *Gemara* then clarifies that the distinction between different types of unfit animals, such as those that are premature or otherwise disqualified, is essential in determining their liability when slaughtered outside the altar. The discussion touches on various cases, including those of קדשים קלים *Kodashim Kalim* and their unique statuses.
As the discussion progresses, the גמרא *Gemara* addresses the concept of מוקצה *Muktzeh*, which refers to items designated for idol worship. The principle that one cannot prohibit something that does not belong to them is emphasized. The גמרא *Gemara* continues to explore various cases, ultimately leading to the conclusion that items that are not fit for the altar are exempt from the laws regarding slaughtering outside.
In conclusion, the intricate discussions throughout this דף *Daf* highlight the nuanced distinctions between different cases of offerings and their respective statuses concerning the laws of slaughtering. Each case is carefully examined, revealing the complexity of halachic rulings and the importance of context in determining liability. As we continue our study, we gain deeper insight into the laws governing the offerings brought to the בית המקדש *Beit HaMikdash* and the roles of the כהנים *Kohanim* within this sacred framework.