The Eddie B. Sit Edition, an audio series of the Talmud Bavli, presents a dedicated study of Masechet Zevachim, a tractate that delves into the laws of sacrifices and the roles of the priests in the Temple service. This edition has been dedicated by our esteemed friend and student of the Shiur Daf Yomi, Binyamin HaKohen, affectionately known as Benny C. May he be blessed with success and prosperity, and as a Kohen, may he serve in the Beit Hamikdash alongside the other Kohanim when the Messiah comes, in merit of his dedication to this Masechet, which specifically addresses the avodah of the Kohanim regarding the Korbanot. Today, we study Daf Samech-Chet.
We begin today's Daf with a dedication for the elevation of the soul of Avraham ben Esther, may his memory be a blessing, and for a complete recovery for Mickey ben Jaimie, and success for Binyamin Mordechai ben Esther. We start on Samech-Chet, Amud Rishon, beginning with the Mishnah. The opening of our Mishnah is parenthetical, yet it is essential for our discussion as it will be referenced in the Gemara. The Mishnah states, "All the invalids that perform melikah render it invalid and do not impart impurity in the place of swallowing." This refers to the law concerning an animal that becomes a neveilah, meaning it was not slaughtered properly, which results in tumah upon consumption, rendering the person who eats it impure.
The innovation here is that if a pasul Kohen performed melikah, typically, melikah would validate the bird. However, the Mishnah teaches that even if a pasul performed the melikah, it is still considered invalid, and thus does not render it a neveilah, nor does it impart tumah in the place of swallowing. This indicates that it is sufficient as a form of slaughter, despite being executed by a pasul.
Consider the case where the melikah was performed with the left hand, which is not the proper method, or at night, when sacrifices are meant to be conducted during the day. If one were to slaughter chullin within the Azarah, even though it is not permissible, it is still a valid slaughter. Conversely, if one were to sacrifice a designated korban outside the Azarah, it remains a valid slaughter but is still disqualified due to the improper location. In all these cases, the slaughter or melikah does not transform the animal into a neveilah, and therefore does not impart tumah in the place of swallowing.
Let us consult Rashi at this juncture. The Gemara will inquire regarding the term "all" in the Mishnah—what does it include? The Gemara clarifies that all these cases, even though the melikah was performed by an invalid or in an improper manner, still serves to remove the status of neveilah because they were invalid in the context of the Kodesh. The Gemara will explain that if these items were brought to the Mizbeach, they are not removed, indicating that the melikah suffices to prevent the animal from being categorized as a neveilah.
Continuing with the Mishnah, we find the case of one who performed melikah with a knife. If he executed the melikah on chullin inside, it is invalid since melikah applies only to Kodashim, while a valid shechitah for chullin is acceptable. Conversely, if he performed melikah on something designated as Kodesh outside, it is also invalid. In these situations, the animal becomes a neveilah and thus imparts tumah in the place of swallowing.
The Mishnah provides a rule: "This is the principle: Anything that became invalid in the Kodesh does not impart tumah in the place of swallowing." This means that if the animal was brought into the Azarah in a kosher state and then became invalid, it will not impart tumah. For example, if the animal was slaughtered with the left hand or at night, it was initially kosher upon entry. However, if it became tamei outside the Azarah, that is a different matter altogether. The Mishnah emphasizes the distinction between cases of invalidation that occur within the Kodesh and those that do not.
The Gemara continues to explore these distinctions, noting that for cases of melikah performed by a zar, it is invalid, but does not impart tumah. The Gemara scrutinizes the reasons behind these rulings, particularly in relation to the Kodesh and the Azarah. Rabbi Yochanan asserts that a zar does not impart tumah in the place of swallowing, while the knife does. This sets up a critical debate regarding the validity of melikah performed by a zar and whether it is considered a legitimate service.
In conclusion, the Gemara presents a significant machloket between Rabbi Yochanan and Rav regarding the implications of melikah performed by a zar. The exploration of these intricate laws not only highlights the importance of intention and method in sacrificial practices but also emphasizes the profound respect for the sanctity of the Beit Hamikdash and the roles of the Kohanim in maintaining its purity.