The Eddie D. Sitt 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, known as Benny Cohen, or Benny C. He has dedicated this masechet, and may he, with the help of Hashem, achieve success and prosperity. Being a Kohen, may he serve in the Beit HaMikdash when the Messiah comes, alongside the other Kohanim, in the merit of this masechet, which discusses the avodah of the Kohanim in the Beit HaMikdash concerning the korbanot. Today's daf is mem-gimmel amud rishon. We study this daf for the elevation of the soul of Avraham ben Esther, may his soul be bound in the bond of life, and for the complete recovery of Mickey ben Jamie and Edna Fandorf, for both spiritual and physical healing. Additionally, we study this daf for the success of Binyamin Mordechai ben Esther, that the Holy One, blessed be He, should grant him success in his endeavors.
We are currently on mem-gimmel amud rishon, beginning from the second line. The discussion revolves around the opinion of Ulla from the previous daf. Ulla asserts that a partial entrance into the holy areas is considered an entrance, expressed in the phrase bi'ah b'miktzat shemeh bi'ah. This means that if someone who is tamei partially enters, such as by sticking their hands in, it is still regarded as entering. However, other opinions contend that it is not considered an entrance until the majority of the body is inside. Ulla maintains that even a partial entry qualifies as an entrance. The Gemara will provide a proof to support this position.
The Gemara asks, Leima mesaye'ei leh, suggesting we bring a proof from the practices involving smichot that took place in the Azarah of the Beit HaMikdash. It states, Kol hasmichot shehayu sham, that all the smichot performed on the animals required the person to press their hands on the animal's head or back, which is known as smicha. The Gemara explains that immediately after performing smicha, the shechita must follow. This means that smicha must occur in a location where the shechita can be done, as one would not perform smicha in one area and then have to transport the animal to another area for shechita. Therefore, techef l'smicha shechita is a critical rule, emphasizing the need for immediacy.
However, there is an exception regarding the asham of the metzora. The asham of the metzora is the guilt offering that the metzora brings, which states that the smicha was done at the Sha'ar Nicanor, outside the Azarah, because the metzora is not permitted to enter until they have been sprinkled with the blood of their chattat and asham. Thus, while the smicha for other offerings is performed in the Azarah, the smicha for the asham metzora is done at the Sha'ar Nicanor, necessitating that the animal is later brought into the Azarah for shechita. Therefore, this case does not follow the rule of techef, which applies to all other offerings.
The Gemara continues, stating that if one were to argue that a partial entrance is not considered an entrance, then the metzora could simply stand at the Sha'ar Nicanor and stick their hands into the Azarah to perform smicha. The implication is that if a partial entrance does not count, then the metzora could avoid the restriction by using this method. However, the Gemara concludes that since the metzora cannot enter the Azarah until they are purified, this shows that a partial entrance is indeed considered an entrance, supporting Ulla's position.
Further, Rav Yosef adds a technical point regarding the mizbeach. The shechita must be performed on the northern side of the mizbeach, which is a matter of debate among the sages. While all agree that the width of the mizbeach is considered north, Rabbi holds that the entire area from the wall to the wall on both sides, extending to the eastern wall, is also considered north. This distinction is essential because it allows for the possibility of performing shechita in various locations adjacent to the Sha'ar Nicanor.
The Gemara then challenges the idea of allowing the metzora to stick their hands into the Azarah to perform smicha. If a partial entrance is not an issue, why not allow this method? The Gemara concludes that the reason is that Rabbi Yose maintains that the shechita can only be done within the width of the mizbeach. Thus, even if the metzora were to stick their hands in, they would not reach the animal positioned for shechita, and so the issue of techef cannot be fulfilled.
As the discussion unfolds, the Gemara presents a further complexity. It states that if Ulla's opinion is accepted, then the metzora could indeed perform smicha from outside the Azarah. However, the Gemara clarifies that the reason for this restriction is due to the concern that the metzora might take additional steps into the Azarah, which would result in a more severe prohibition of karet. Therefore, the sages established a precautionary measure that prevents the metzora from entering altogether.
The Gemara continues to explore additional opinions, concluding that the laws regarding techef and smicha are derived from the Torah. Rabbi Adda bar Matna suggests that while the smicha of the asham metzora is indeed a Torah commandment, the requirement for techef is rabbinic in nature. This distinction is crucial, as it explains why the metzora is permitted to perform smicha outside the Azarah.
In conclusion, the Gemara emphasizes that the laws surrounding smicha and shechita are complex and rooted in both Torah and rabbinic interpretations. The discussions reflect a deep commitment to preserving the sanctity of the Beit HaMikdash and ensuring that the laws are adhered to with precision and care. The careful analysis of these laws not only serves to clarify the halachic implications but also reinforces the importance of intention and purity in the performance of sacred rituals.