The Eddie D. Sit Edition, an audio series of the Talmud Bavli, presents a discussion on Masechet Zevachim, dedicated by our good friend and student of the Shiur Daf Yomi, Binyamin Hacohen Benny Cohen, also known as Benny C. May he have success and prosperity, and since he is a Kohen, may he serve in the Beit Hamikdash when the Mashiach comes, alongside the other Kohanim who will serve in the merit of his dedication to this masechet, which specifically discusses the avodah of the Kohanim in the Beit Hamikdash concerning the korbanot.
Today, we are on Daf Mem Dalet. This session is dedicated for the elevation of the soul of Avraham ben Ester, may the spirit of Hashem rest upon him in Gan Eden, amen. We also wish for a complete recovery for Mickey ben James and success for Binyamin Mordechai ben Ester. As we begin Daf Mem Dalet, we are starting a new sugya, quoting from the Mishna: “Anyone who has items that are permitted to either a person or the altar is liable for pigul.”
We now turn our attention to the subject of pigul. Pigul occurs when a Kohen has a machshava (intention) to eat the item past its designated time or to perform a service after its time, which makes the animal pigul. If one eats from that korban now, they will be liable for kareth. The Gemara teaches us a crucial rule: not every item is subject to pigul. Only those items that have a matir, meaning something that permits them, are included.
For example, the meat on the mizbe'ach cannot be placed on the altar until something is done with the blood. Thus, it has a matir. Any item that needs a matir to be permitted, whether for a person or for the altar, can be subject to the laws of pigul. If one eats that item, they will be liable for kareth. An example would be if one ate the meat designated for the mizbe'ach or the meat that the Kohanim were supposed to eat.
The Gemara continues with a teaching: “We only know that pigul applies to the korban shlamim.” This leads to a logical consideration that perhaps pigul only applies to that specific type of korban, as that is what the verse is discussing. What is unique about shlamim? They are eaten for two days and one night. Therefore, any korban that is eaten for two days and one night is also subject to pigul.
But how do we know that even korbanot eaten for one day and one night are also subject to pigul? The Gemara states, “The verse says ‘from its flesh.’” This indicates that any type of korban that has leftovers can be subject to pigul. The verse specifies “from its flesh,” meaning some of the flesh went on the mizbe'ach while some remains as leftovers. Thus, all flesh with leftovers can be subject to pigul.
Now, consider the olah offering, which has no leftovers since the whole olah is placed on the mizbe'ach. How do we know that it too can have pigul? The Gemara answers that the term “zevach” refers to anything that is slaughtered. Thus, the olah is included and is also subject to pigul. The Gemara then explores how we know that even birds and menachot are included in the laws of pigul.
In discussing the menachot, the Gemara notes that the kometz is not a matir because nothing permits it. If one had the intention of pigul when performing the kometz and then ate it, there would be no pigul on that. Similarly, items like the levonah, ketoret, and certain menachot are not subject to pigul because they do not have a matir that permits them.
Rabbi Shimon offers another insight, stating that shlamim are unique because they have a mizbe'ach hachitzon and are liable for pigul. In contrast, items that are burned inside, such as the parim hanisrafim, do not have this liability. The Gemara continues to clarify how pigul is only applicable to those offerings where the intention was for something performed on the outside.
As the discussion unfolds, it becomes clear that pigul is a nuanced topic, affected by the specific actions and intentions of the Kohanim involved in the offerings. The Gemara provides examples to illustrate the distinctions between different types of korbanot and their respective rules regarding pigul.
Ultimately, the Gemara emphasizes that the laws surrounding pigul are not only critical for understanding the sacrificial system but also reflect the deeper spiritual intentions behind these rituals. The careful examination of matirin and the conditions under which pigul applies highlights the importance of intention in the performance of sacred duties.
As we conclude this segment of Masechet Zevachim, we are reminded of the intricate relationship between the physical acts of sacrifice and the spiritual intentions that underpin them. The teachings imparted here serve as a guide for both the Kohanim and all who engage with the sacred practices of our tradition.