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. He dedicated this Masechet, and with God’s help, may he find success and prosperity. Being that he is a Kohen, may he, with God’s help, serve in the Beit HaMikdash alongside the other Kohanim when the Mashiach comes, in the merit of this Masechet, which specifically discusses the Avodah of the Kohanim in the Beit HaMikdash concerning the Korbanot. Today, we study Daf Tet-Zayin and dedicate it for the soul of Adra Bat Ester, may her soul be at rest in the Garden of Eden. We also pray for a complete recovery for Binyamin, success for Binyamin Ben Ester.
We begin today's Daf on Tet-Vav Amud-Bet with a new Mishnah: "All the Korbanot that received their blood... who received the blood? A Zar." A Zar is a non-Kohen. There are several categories of individuals whose service is considered invalid: the Onen, someone whose close relative has died that day and is obligated to mourn according to the Torah; the Tevul Yom, someone who has immersed in the Mikveh but has not yet waited for sunset; the Mechussar Kippurim, someone who has immersed and waited for sunset but has not yet brought a Korban; the Mechussar Begadim, a Kohen who is missing some of the eight garments required for service; someone who has not washed their hands and feet in the Kiyor; the Arel, a person who has not been circumcised; a Tamei, someone who is ritually impure; a Yoshev, a Kohen who is sitting, as the service is not valid when the person is sitting; or a Kohen who is standing on vessels, on an animal, or on someone else's feet, thus not touching the ground, all of these cases render the Avodah Pasul.
If a Kohen receives the blood with his left hand, it is also Pasul. However, Rabbi Shimon permits this in the case of a left-handed person. The Gemara begins with the question: "How do we know that a Zar invalidates the Avodah?" The Gemara cites a Braita discussing a Kohen Tamei, for whom it is forbidden to bring a Korban. The Pasuk states, "Speak to Aaron and his sons and they shall separate themselves from the holy things of the children of Israel... and they shall not desecrate... any man from your seed among all your generations who approaches the holy things while his impurity is upon him." From this, we learn that a Kohen cannot bring a Korban when he is Tamei, and if he does, it is indeed a Chillul.
The Gemara continues by asking what the Pasuk means when it mentions the Bnei Yisrael. It implies that only the Korbanot of the Bnei Yisrael are valid. The Gemara questions whether this excludes women or non-Jews from bringing Korbanot. It cannot be that it excludes women, as women also cannot bring a Korban when they are Tamei. Therefore, it must exclude non-Jews, indicating that a Kohen may not bring a Korban for a non-Jew, even if he is Tamei.
The Gemara states that if a Kohen brings a Korban while Tamei, the Tzitz, a headband worn by the Kohen, does not atone for this Tumah. The Tzitz atones for the Tumah of a Kohen or a Korban brought Betumah, but not if the Korban belongs to a non-Jew. The Gemara explains that if a non-Jew brings a Korban while Tamei, it is not accepted, as the Tzitz does not atone for it. The Gemara continues to explore the reasoning behind this.
In summary, we have established that a Zar cannot bring a Korban based on the Pasuk and further reasoning from Rabbi Yishmael and others, drawing comparisons to Tamei and Baal Mum, both of whom are also forbidden from serving in the Beit Hamikdash. The Gemara discusses various halachic distinctions, including the implications of being a Kohen Gadol and the nuances of Avodah invalidation.