{"id":13291,"date":"2010-11-11T19:45:55","date_gmt":"2010-11-11T19:45:55","guid":{"rendered":"http:\/\/production.ou.org\/life\/other\/masechet_zevahim_intro_2a8b\/"},"modified":"2016-11-30T07:16:18","modified_gmt":"2016-11-30T12:16:18","slug":"masechet_zevahim_intro_2a8b","status":"publish","type":"post","link":"https:\/\/www.ou.org\/life\/torah\/masechet_zevahim_intro_2a8b\/","title":{"rendered":"Introduction to Masechet Zevachim and 2a-8b"},"content":{"rendered":"

The Coming Week’s Daf Yomi by Rabbi Adin Steinsaltz<\/em><\/p>\n

This essay is based upon the insights and chidushim (original ideas) of Talmudic scholar Rabbi Adin Steinsaltz, as published in the Hebrew version of the Steinsaltz Edition of the Talmud.<\/em><\/p>\n

Masechet Zevachim:<\/u><\/em><\/strong>\u00a0Introduction<\/u><\/strong><\/p>\n

The sacrificial service in the Temple<\/a> – referred to simply as avodah<\/em>, or “service” by the Sages – is one of the foundations of the Torah<\/a>, and is considered one of the pillars upon which the world stands (see the Mishnah<\/a> in Masechet<\/a> Avot<\/a><\/em> 1:2). Even after the destruction of the Temple, when the laws of the sacrificial service became relevant only for Messianic times, the Sages continued to discuss these topics to the extent that we have an entire Order of Talmud – Seder<\/a> Kodashim<\/a><\/em>. Although we only have Gemara<\/a> on Seder Kodashim<\/em> in the Babylonian Talmud, there is evidence from the works of the rishonim<\/a><\/em> that there was Talmud Yerushalmi<\/a><\/em> on it, as well, that was not preserved and appears to have been lost entirely.<\/p>\n

Masechet Zevachim<\/em> offers a broad explication of the laws of sacrifices that are brought from live animals – that is, fowls and animals – while meal offerings have a tractate, Masechet Menahot<\/a><\/em>, devoted to those laws. The main topics discussed are the sacrifices themselves – how they are prepared, where they are brought, what would disqualify them – but not what animals are brought for each sacrifice. That topic is dealt with in other tractates, and not only in Seder Kodashim<\/em>. For example, Yoma<\/a><\/em> and Pesahim<\/a><\/em> introduce the sacrifices of Yom Kippur<\/a> and Pesach<\/a>; Nazir<\/a><\/em> introduces the sacrifices brought by a Nazirite, etc. Our tractate also does not discuss the order of the sacrificial service in the Temple, neither on a daily basis (those laws appear in Masechet Tamid<\/a><\/em>) nor on holidays (those appear in tractates devoted to individual holidays).<\/p>\n

Nevertheless, given that Masechet Zevachim<\/em> is the first tractate in the Order of Kodashim<\/em>, and that the laws of the sacrifices that are dealt with are among the most basic activities in the Temple, the tractate includes a number of general issues that will serve as a foundation for the other tractates in Kodashim<\/em>, each of which will be taken up and discussed as appropriate.<\/p>\n

Although the laws of the sacrifices are dealt with at length in the Torah – mainly in Sefer<\/a> Vayikra<\/a><\/em>, but in Shemot<\/a>, Bamidbar<\/a><\/em> and Devarim<\/a><\/em>, as well – as is the case throughout the Torah, the laws are not presented as general principles in a set, orderly manner, rather they appear as descriptions and as individual laws. Even in places where the Torah offers a lengthy description of the requirements of the sacrifice, there is not enough information for us to understand what must actually be done without the traditions of the Oral Torah and the explanations of the Sages on these matters. Furthermore, the Torah only instructs what must be done, without devoting attention to questions of how to deal with situations where the activities were not done according to the requirements, Therefore, Masechet Zevachim<\/em> takes on the task of offering general, organized principles that govern the sacrificial service, and explain what to do when mistakes are made.<\/p>\n

Sacrifices – meaning sacrifices from living creatures – can be organized in a number of ways.<\/p>\n

One straightforward distinction is between sacrifices from animals and from fowl, both of which are dealt with in this tractate. Similarly, we can divide animal sacrifices based on the type of animal – larger cattle, such as cows and bulls or smaller livestock, such as goats and sheep – based on the age of the animal, or based on the sex of the animal. Some sacrifices can be brought from any of these animals, while some are limited to specific animals or types of animals.<\/p>\n

Another type of distinction is based on the level of holiness of the sacrifice. Is it kodashei kodashim<\/em> – the holiest of sacrifices – or kodashim kalim<\/em> – sacrifices on a lower level of holiness?<\/p>\n

Sacrifices are also divided up based on time and place. Some sacrifices can be slaughtered only in the northern part of the Temple courtyard, while others can be killed anywhere in the courtyard. The blood of some sacrifices is sprinkled in the Holy of Holies, in others it is sprinkled on the Golden altar outside of the Temple. Even on the altar, it may be placed on the upper part of the altar or the lower part; it may be put on each of the four “horns” of the altar or on two of the corners. At the same time, some sacrifices can be brought at any time, others according to the individual need of the person bringing the sacrifice, while others must be brought only at specifics times.<\/p>\n

Some sacrifices are not eaten at all, others are consumed by the kohanim<\/a><\/em>, while some have parts that are given to the owner of the korban<\/em> (sacrifice) to eat. Of those that are eaten, some must be consumed on the day that they were brought while others can be eaten on the following day, as well.<\/p>\n

There are four basic avodot<\/em> – activities – that must be performed for each animal sacrifice –<\/p>\n