The Eddie D. Suite edition of the Talmud Bavli audio series, specifically focusing on Masechet Zevachim, has been dedicated by our dear friend and student of the Shiur Daf Yomi, Binyamin HaCohen, affectionately known as Benny C. He has dedicated this masechet, and may he, with God's help, experience success and prosperity. As a cohen, may he serve in the Beit Hamikdash alongside the other cohanim when the Messiah comes, in merit of this dedication, which discusses the avodah of the cohanim concerning the korbanot. Today we are on Daf kaf, and this amud is dedicated to the elevation of the soul of Avraham ben Esther. May God grant him rest in the Garden of Eden, amen. This amud is also for the complete healing of Yaakov ben Jamie and for all those who are ill among the people of Israel, amen. May success come to Binyamin ben Esther.
We are currently on chaf amud rishon, on the second line. The text states that Rav Dimi came from Eretz Yisrael to Bavel. Rabbi Yochanan said that Ilfa posed a question regarding the opinion that states that overnight rest does not invalidate the kiddush yadayim v'raglayim. We learned yesterday, according to Rabbi Shimon ben Elazar, that the night does not ruin the kiddush yadayim v'raglayim. This means that if a cohen performed the kiddush yadayim v'raglayim in the morning and remained awake until the next morning, he is still valid; the night does not spoil his kiddush yadayim v'raglayim.
Now, the Gemara seeks to understand, according to the opinion that states the night does not spoil it, what about the water that remained in the kiyor overnight? Does the water remaining in the kiyor overnight become invalid? One might argue that since the cohen himself does not become invalid, perhaps the water does not become invalid either. Conversely, one could argue that once the water is in the kiyor, which is a kli sharet, it is considered kodesh, and thus it must follow the rules of kodesh, meaning it would become invalid overnight.
The Gemara asks, what are these waters in the kiyor being used for? They are for kiddush yadayim v'raglayim. According to this opinion, even the cohen himself does not become invalid overnight. Therefore, the water would not be more stringent than the cohen. Alternatively, perhaps since they are in a kli sharet, they become invalid. This is the question at hand: if the water remained in the kiyor overnight, does it become pasul? According to the opinion that states the cohen himself must wash again in the morning, it is clear that the water that remained in the kiyor overnight would also become pasul.
However, the question remains regarding the opinion of Rabbi Shimon ben Elazar, who asserts that the cohen is valid overnight if he did not sleep or have hesach hadaat. So perhaps the water is also valid. Rav Dimi explained that Ilfa stated that the disagreement regarding the cohen is the same disagreement regarding the water. If you hold that the cohen is valid at night, then the water is also valid. If you hold that he is not valid, then the water is not valid either.
Then Rabbi Yitzchak bar Bisna asked Ilfa if he was indeed saying that the disagreement is the same. Ilfa explained that a kiyor that was not sunk underground is valid for the nighttime service, but in the morning, it is not valid. The water in the kiyor that was not submerged cannot be used for the morning service. The Gemara questions what it means that it cannot be used in the morning. Does it mean that one does not need to wash, or does it mean that one cannot wash in the morning because the waters are pasul after being in the basin overnight? The Gemara does not have a clear answer.
The discussion continues with Rabbi Abba bar Rabbi Ami stating that Rabbi Yochanan said that the disagreement is indeed the same. If you hold that the cohen is valid overnight, the water is also valid; if not, then the water is invalid. Rabbi Yochanan also noted that the kiyor must be submerged before sunset to remain valid, indicating that the waters must be attached to the source to be valid for the service.
In summary, the waters in the kiyor must be treated with the same scrutiny as the cohen himself. If the cohen is valid overnight, so too are the waters; if he is not valid, then the waters also become pasul. The discussion illustrates the importance of understanding the halachic implications of both the cohen and the waters used in the service, emphasizing the interconnectedness of their validity in the context of the Beit Hamikdash.