The Eddie B. Sitt edition, an audio series of the Talmud Bavli, presents the study of *Masechet Meila*. This *masechet* is dedicated by one of our loyal members, Mr. Chaim Dana, *Hashem yishmereihu v'yechayeihu*, and for the complete healing of *Chaim ben Simcha*, *Eil na refa na lo*, *refuat hanefesh u'refuat haguf*, and may his healing come soon, *u'refuato kerova lavo*, *v'chein yehi ratzon*, and we say, Amen. We begin today's *daf*, *Daf bet*. This *daf* is studied in memory of *Avraham ben Esther* and *Yosef ben Sabot*, *ruach Hashem tenichem b'gan eden*, Amen.
We start with an overview of *Masechet Meila*. According to the Torah, something that is considered *kodesh* is not allowed to be benefited from. If someone benefits from a *korban* that has *kedusha*, they transgress the prohibition of *Meila*. We will learn that once the blood of the *korban* is sprinkled, which allows the *Kohanim* to eat the meat in certain cases, the laws of *Meila* are lifted. Once there is a *hetter achilat Kohanim*, there is no longer *Meila*, as the *kedusha* is removed, and obviously, the *Kohanim* can eat it. However, as long as the *Kohanim* are forbidden to eat it, the *kedusha* remains on the *korban*, and thus *Meila* applies.
The *Mishnah* discusses specific cases where the *korban* was performed incorrectly, which could invalidate it, and therefore the *hetter* for the *Kohanim* to eat the *korban* would not apply, and *Meila* would still be in effect. The *Mishnah* begins: *Kodeshei Kodashim*—sacred offerings such as a *korban chatat* or a *korban asham*—that were slaughtered in the *darom* (south), even though *Kodeshei Kodashim* are normally slaughtered in the *tzafon* (north), still have *kedusha* and thus the subject of *Meila* applies. Rashi explains that even though the law is to slaughter in the north, they do not lose their *kedusha* concerning *Meila*; if someone benefits from them, they are liable for *Meila* if the benefit is worth a *shaveh pruta*.
For example, if they slaughtered it in the south and received the blood in the north, this scenario explains the initial case. Although the slaughter was performed incorrectly, the *ikur avodah* (main service) of receiving the blood was done in the correct place. However, since the *shechita* was done in the wrong place, it is still subject to *Meila* because the *korban* is considered *pasul* (invalid). Rashi clarifies that one might think that since the main service was performed correctly, it would not be subject to *Meila*, but even if the *shechita* was in the north and the blood was received in the south, the *korban* is still invalid, and *Meila* applies.
We continue with more examples: if the *shechita* was performed during the day, which is valid, but the blood was sprinkled at night, or if the *shechita* was done at night and the blood was sprinkled during the day, in both cases, there is still *Meila*. The *Mishnah* emphasizes that any service of a *korban* done at night invalidates the *korban*. Even if the *shechita* was valid, if the blood was sprinkled at night, the *korban* is *pasul*, and therefore *Meila* applies. Similarly, if the *korban* was slaughtered outside its designated time or place, it remains subject to *Meila*.
Rashi elaborates that if the *shechita* was performed in the north during the day, but the intention was to eat it outside its time or place, the *korban* is still invalid. Even if the *korban* was slaughtered correctly, if the intention was improper, it remains subject to *Meila*. The *Mishnah* states that even in cases where the *korban* is *pasul* due to improper intentions, there is still *Meila* because the *kedusha* remains.
Rabbi Yehoshua states a general rule: any *korban* that had a moment of permissibility for the *Kohanim* does not incur *Meila*. Once the meat becomes permissible to the *Kohanim*, even for a moment, the *Meila* goes away. Conversely, if there was never a moment of permissibility for the *Kohanim*, then *Meila* applies. This distinction is crucial; it highlights that in cases where the *korban* is *pasul*, there is no moment of permissibility, and therefore *Meila* applies.
We see examples such as if the meat became *tamei* (impure) after the blood was sprinkled or if the meat was taken outside the *azarah* (courtyard) after the sprinkling, in these cases, there is no *Meila* because there was a moment when the *Kohanim* could eat it. Rashi points out that the *Meila* only applies when there was never a moment of permissibility for the *Kohanim*.
The *Mishnah* concludes with examples of *korbanot* that were slaughtered improperly, such as outside their time or place, which were never valid from the start and thus always incur *Meila*. The *Gemara* begins by analyzing these cases, emphasizing that the discussion revolves around the *kedusha* and the implications of improper actions on the validity of the *korban*.
As we delve deeper into the *Mishnah*, we see that the laws of *Meila* are intricate and require careful consideration of the actions performed and the intentions behind them. The careful delineation of cases highlights the importance of understanding how each action affects the status of the *korban* and the potential consequences for those who benefit from it.