The Daf Bieszet Edition, an audio series of the Talmud Bavli, specifically focusing on Masechet Bava Kama, has been generously sponsored in our Daf Yomi program by our esteemed friend and patron, Siahu Ashar HaCohen, and his dear wife Rina. May they, with God's help, continue to experience success, prosperity in all their endeavors, health, happiness, and much joy from their children. May they enjoy many years of tranquility and peace of mind. This Daf is being studied in memory of Marat Zekira bat Yaffa bat Sarah and Avraham ben Esther. May their souls find rest in the Garden of Eden. Today’s Daf is also being studied for Asher Moshe ben Devorah and Jamie ben Marland, for a complete and swift recovery for both their souls and bodies.
We begin today's Daf on Kuf Tet Amud Bet, starting five lines from the bottom, right at the two dots. The sages taught, "How do we know that a Kohen can bring his private Korban anytime he wants, even though he is not in the Mishmar of that week?" Rashi explains that if a Kohen comes and offers a Korban, whether it is a vow or a sin offering, he is permitted to bring it even outside of his Mishmar. The verse states, "He may come as his heart desires and serve," indicating that he does not need to be on duty to perform this act of service.
Furthermore, how do we know that the service is performed by him and that the skins belong to him? Rashi clarifies that the service refers to the meat of the offering, which is the reward for his service. The Gemara cites the verse, "And a man shall have his holy things," implying that the holy items belong to the Kohen himself. The Gemara then presents a scenario: what if the Kohen is a Ba'al Mum, a person with a blemish? Rashi explains that a Ba'al Mum can eat sacred items but cannot offer them. Consequently, since he is permitted to eat, it is considered that the items belong to him, and thus he can appoint a Shaliach to offer the Korban for him. However, the actual offering must be done by the Mishmar of that week.
Rashi further explains that if a Ba'al Mum is unable to offer a Korban, he cannot appoint a Shaliach to do so. Instead, it defaults to the Mishmar. This principle applies similarly to a Zakein or Choleh, an elderly or sick Kohen. If he is able to perform the service but is not fit to eat, he can still appoint someone to bring the Korban, but the eating of the meat and skins will go to the Mishmar.
The Gemara raises a question regarding the Zakein or Choleh: if he can perform the service, why does he need to appoint a Shaliach? If he cannot perform the service at all, why can he appoint a Shaliach? The resolution is that he can perform the service with difficulty; therefore, while he can appoint a Shaliach for the offering, he cannot do so for the eating, as the eating must be done by someone who can do it properly.
Rav Sheshet discusses a case where a Kohen is Tamei, impure, while bringing a Korban Tzibbur, a public offering, which is allowed under certain conditions. If the Kohen is Tamei, he can still designate the offering to anyone he chooses, but the eating of the Korban must be done by the Mishmar, as a Tamei Kohen cannot partake in the eating.
The Gemara then questions the scenario further, asking what happens if there are other Tahor Kohanim available to perform the offering. The conclusion is that the Mishmar must be composed of Tahor Kohanim, or else the offering cannot be made. The Gemara continues to explore various cases of Kohanim who are either Ba'alei Mum or Zakein, and how these statuses affect their ability to offer and eat from the Korban.
Rav Ashi introduces a new case regarding a Kohen Gadol who is an Onen, meaning he is in mourning before burial. The law states that he can still offer Korbanot, but he cannot eat from them. The Gemara clarifies that while he can designate someone else to bring the Korban, he cannot designate someone to eat from it, as he is not allowed to partake in the food during his state of Onen.
Next, the discussion turns to the case of a person who steals from a Ger, a convert, and swears falsely about it. If the Ger dies and the thief admits to the crime, he must return the principal amount, plus a fifth, to the Kohanim, as the Ger has no relatives to reclaim the funds. The Gemara explains that this is a specific case where the money must go to the Kohanim, as the Ger's estate is considered to have no heirs.
If the thief dies before returning the money, it is inherited by his children, but the Korban must be allowed to graze until it becomes a Ba'al Mum, and then sold to fund a Korban Nedavah, a voluntary offering. The Gemara emphasizes that once the money is given to the Kohanim, it cannot be reclaimed by the heirs.
As the discussion progresses, the Gemara examines the laws surrounding the theft from a Ger, focusing on the obligations and the consequences for the thief and the Kohanim involved. The Gemara also explores the various types of offerings and the specific laws that govern them, including the requirements for the Kohanim to receive their portions and the implications of different scenarios that may arise.
Ultimately, the Gemara concludes with the significant principle that the Kohanim must receive their designated gifts and that denying them is akin to denying the entirety of the Torah. The discussion highlights the importance of these laws and the deep connection between the Kohanim and the sacred service they perform on behalf of the Jewish people.