The Eddie D. Sit edition, an audio series of the Talmud Bavli, Masechet Zevachim, has been dedicated by our good friend and student of the Shiur Daf Yomi, Binyamin HaKohen, affectionately known as Benny C. This dedication is made with the hope that, with divine assistance, he will experience success and prosperity. As a Kohen, it is anticipated that when the Mashiach comes, he will serve in the Beit HaMikdash alongside the other Kohanim, all in merit of his dedication to this masechet, which specifically discusses the avodah of the Kohanim in the Beit HaMikdash concerning the korbanot.
Today's study focuses on Daf Lamed Vav and is dedicated in memory of Avraham ben Esther, may his soul be elevated in Gan Eden, and for the healing of Shlomo Mickey ben Jamie, may he have a swift recovery. Additionally, we study for the success of Binyamin Mordechai ben Esther.
We begin today's daf on Lamed He Amud Bet, starting three lines from the bottom. We commence with the Mishnah: “If one slaughtered a korban with the intent to leave the blood or its portions for tomorrow…” Here, we encounter the concept of pigul, which typically occurs when a person intends to sprinkle the blood or place the meat on the mizbeach tomorrow, or beyond its designated time. However, in this case, the individual has a different intent; his intention is merely to do nothing with it, to leave it for tomorrow, or to take the meat outside, indicating that he did not intend to sprinkle the blood at all.
The dina in the Mishnah states that Rabbi Yehuda disqualifies the korban. Even though he did not have a specific thought regarding the eating of the meat, the mere intention to leave it over disqualifies it according to Rabbi Yehuda. In contrast, the Chachamim argue that pigul only applies when one's intention affects the consumption of the meat or the mizbeach.
The second case in the Mishnah states: “If one slaughtered with the intention to place the blood on the ramp of the mizbeach, but not in the correct position…” Here, the Mishnah continues to elaborate on various incorrect intentions regarding the placement of the blood or the portions of the korban, each of which raises the question of whether such actions would render the korban pasul.
Rabbi Yehuda maintains that incorrect placement disqualifies the korban, while the Chachamim assert that as long as the korban was placed on the mizbeach, even incorrectly, it remains valid.
As we delve deeper into the Mishnah, we encounter various scenarios, such as the intention to allow the meat to be consumed by teme'im (ritually impure individuals), or the intention to break a bone of the korban pesach, which is explicitly forbidden. Rabbi Yehuda’s position is clear: any intention that deviates from the prescribed actions results in disqualification.
Furthermore, the Gemara begins to explore the reasoning behind Rabbi Yehuda's stance. Rabbi Elazar cites two verses related to the concept of notar, which refers to items left over past their time. One verse states, “Do not leave it until morning,” while another states, “Do not leave it until morning.” The Gemara questions the necessity of having both verses and concludes that the second verse introduces a new principle: the mere thought to leave the korban over also disqualifies it.
However, the Gemara challenges this interpretation, suggesting that Rabbi Yehuda’s reasoning is based on a logical principle rather than solely on scriptural evidence. If leaving the blood until tomorrow is problematic, then the same logic applies to any intention that leads to disqualification.
The Gemara continues to dissect Rabbi Yehuda's reasoning, questioning whether he would apply this logic universally across all cases presented in the Mishnah. For instance, if one were to intend for teme'im to consume the korban, would that intention also disqualify it? The Gemara concludes that Rabbi Yehuda does not argue in cases where the korban remains valid despite the intention, as the korban itself is not rendered pasul by such thoughts.
Ultimately, the Gemara underscores a critical principle: only intentions that directly affect the validity of the korban will render it pasul. This distinction is vital in understanding the complexities of pigul and the implications of one's intention during the sacrificial process.
As we conclude this section of the Gemara, we recognize the intricate interplay between intention and halachic rulings, emphasizing the importance of clarity in one’s thoughts and actions during the performance of avodah.