{"id":13310,"date":"2010-11-25T00:41:56","date_gmt":"2010-11-25T00:41:56","guid":{"rendered":"http:\/\/production.ou.org\/life\/other\/masechet_zevahim_16a22b\/"},"modified":"2015-11-02T07:52:32","modified_gmt":"2015-11-02T12:52:32","slug":"masechet_zevahim_16a22b","status":"publish","type":"post","link":"https:\/\/www.ou.org\/life\/torah\/masechet_zevahim_16a22b\/","title":{"rendered":"Masechet Zevachim 16a-22b"},"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

Zevachim 16a-b: A mourner in the Temple<\/u><\/strong><\/p>\n

As we learned on yesterday’s daf<\/em><\/a> the second perek<\/em> of Masechet<\/a> Zevachim<\/a><\/em> deals with situations where there is some problem with the person who brings the sacrifice. One of the examples that appears in the Mishnah<\/a> is the case of an onen<\/em> who sacrifices. An onen<\/em> is someone who has a close relative who has passed away, but has not yet been buried. Generally speaking, Jewish law anticipates that such a person is supposed to focus entirely on tending to the deceased and is free of all other mitzvot<\/a><\/em>.<\/p>\n

A number of reasons are suggested by the Gemara<\/a> as possible sources for the law forbidding an onen<\/em> from carrying out the sacrificial service.<\/p>\n

The first suggestion is that we learn it from the passage about a kohen<\/a> gadol<\/em> \u2013 a High Priest \u2013 who is commanded to continue his service in the Temple<\/a> even after a close relative has died (see Vayikra<\/a> 21:12<\/a>). According to that pasuk<\/em>, which says lo yetze ve’lo yechalel<\/em>, the kohen gadol<\/em> cannot leave the Temple, and that in doing so his service will not become mehulal<\/em> \u2013 made mundane. The implication, as understood by the Gemara, is that this is a unique law pertaining to the kohen gadol<\/em>, but if any ordinary kohen<\/em> in that situation were to remain in the Temple, his service would become mehulal<\/em>.<\/p>\n

Both Rashi<\/a> and the Rambam<\/a> in his Sefer HaMitzvot<\/em> (principle number 5) understand from the Gemara that the term ve’lo yechalel<\/em> is not a prohibition for the High Priest to make his service mundane by leaving the Temple, rather it is an explanation of why he is required to remain at his post \u2013 his service will not be affected by his status as an onen<\/em>, even though the status of other kohanim<\/em> would be affected. The Ramban<\/a> disagrees with this approach, noting that many of the Geonim<\/a><\/em> do seem to count ve’lo yechalel<\/em> as a prohibition forbidding the High Priest from leaving the Temple when he is an onen<\/em>. He suggests that the Gemara should be understood as saying that there is a unique law forbidding the kohen gadol<\/em> from leaving the Temple when he is an onen<\/em>, since were he to leave, it would render his service mundane. The service of ordinary priests, however, would not be mehulal<\/em> were they to leave the Temple \u2013 since were their service acceptable the Torah<\/a> would not permit them to leave.<\/p>\n

\n

Zevachim 17a-b: Clothing makes the kohen<\/em><\/u><\/strong><\/p>\n

According to the Mishnah<\/a> (15b<\/a>) one of the people whose sacrificial service would be invalid is a mechusar begadim<\/a><\/em> \u2013 a kohen<\/a><\/em> who is missing one of the four unique articles of clothing that the priests are commanded to wear. The Gemara<\/a> on today’s daf<\/em> seeks to find a source for this law.<\/p>\n

Rabbi Avuha quotes Rabbi Yochanan<\/a> as offering a teaching from Rabbi Elazar ben Rabbi Shimon who suggested that the source is Sefer<\/a> Shemot<\/a><\/em> (29:9<\/a>) that teaches that Aharon and his sons should be dressed in these unique garments and that they would serve as kohanim<\/em> \u2013 as priests. This is understood to mean that as long as they wore these clothes they would be kohanim<\/em>, but without them they would not be able to serve in that capacity. Thus, the sacrificial service that they performed without them is invalid.<\/p>\n

Rashi<\/a> and others understand this statement literally, meaning that without the full priestly attire the kohen<\/em> who works in the Temple<\/a> is considered a zar<\/em> \u2013 a “stranger” to the priestly service \u2013 whose service is rejected and who will be liable to receive a Heavenly death sentence.<\/p>\n

Rabbi Avraham, son of the Rambam<\/a> argues that we still must distinguish between Temple service performed by someone who is not a kohen<\/em> and that done by a kohen<\/em> who is mechusar begadim<\/em>. For while there is a full negative commandment forbidding a non-kohen<\/em> from performing the Temple service, the prohibition for a kohen<\/em> to be mechusar begadim<\/em> when he performs such service is a negation of a positive commandment \u2013 the commandment to wear the clothing so that the service will be done le-kavod u’le-tiferet<\/em> \u2013 for honor and splendor (Shemot 28:2<\/a>) (see the Rambam<\/a>‘s Sefer ha-Mitzvot<\/em>, Positive Commandment 33).<\/p>\n

In his gloss to the Sefer HaMitzvot<\/em>, the Ramban<\/a> disagrees, and says that wearing the priestly garments is not a separate commandment, but is simply preparation that must be done for performing the Temple service.<\/p>\n

\n

Zevachim 18a-b: Keeping stylish in Temple attire<\/u><\/strong><\/p>\n

We learned on yesterday’s daf<\/em><\/a> that kohanim<\/a><\/em> are required to wear special garments \u2013 bigdei kehunah<\/em> \u2013 when they perform the Temple<\/a> service. The Gemara<\/a> on today’s daf<\/em> continues the discussion of proper attire in the Temple.<\/p>\n

The Gemara quotes a baraita<\/a><\/em> that teaches that although the bigdei kehunah<\/em> are supposed to be fit properly for each individual kohen<\/em>, nevertheless the Temple service is still valid if the garments were a little bit long and touched the floor, or if they were a little bit short and raised a bit from the floor, or for that matter, if they were a little bit worn out. (The Gemara also quotes the opinion of Rav<\/a>, which is accepted as the halacha<\/a><\/em>, that if they are too short the service is invalid, but if they were too long and the kohen<\/em> shortened them by means of the belt on his uniform, then it would be valid.) If, however, they were dirty or torn, then the service that was performed is invalid.<\/p>\n

Rashi<\/a> explains that the fact that torn bigdei kehunah<\/em> invalidate the service is true even if they are brand new, since they do not serve the purpose of le-kavod u’le-tiferet<\/em> \u2013 for honor and splendor (see Shemot<\/a> 28:2<\/a>) \u2013 they cannot serve as priestly garments. From the Rambam<\/a>‘s Sefer HaMitzvot<\/em>, however, it appears that the prohibition against wearing torn clothing during the Temple service stems from the commandment given to Aharon and his sons after the death of Nadav and Avihu (see Vayikra<\/a> 10:6<\/a>), where they were told to continue their work in the bet ha-mikdash<\/em> and that they should not tear their clothing as mourners ordinarily do. The Ramban<\/a> argues that this cannot be the source, since it was a one-time commandment made to the high priest in a specific situation, which cannot be applied to others. The Ramban himself suggests that the problem with torn clothing is simply that it would not cover the entire body of the kohen<\/em>, which is one of the basic requirements of the bigdei kehunah<\/em>.<\/p>\n

\n

Zevachim 19a-b: Temple fashions<\/u><\/strong><\/p>\n

The Gemara<\/a> has been discussing the laws of the bigdei kehunah<\/em> \u2013 the priestly garments that served as the required uniform for kohanim<\/a><\/em> who were performing the Temple<\/a> service. One of the sources for the laws regarding these garments appears in Sefer<\/a> Yechezkel<\/a><\/em>, where the prophet Yechezkel \u2013 who, incidentally was a kohen<\/em> \u2013 taught (44:18<\/a>) that the priests are obligated to wear hats and pants made of linen, and that they cannot gird themselves ba<\/em>–yaza<\/em>. Abayye<\/a> explains this term to mean that that their belts should not be tied around their bodies in a place where one sweats. A supporting baraita<\/a><\/em> is brought where it is taught that the proper place on the body for tying a belt is where the elbows meet the body, neither above that nor below the waist.<\/p>\n

According to Rashi<\/a>, the place where the body sweats is any place where flesh rests against flesh, which limits the area of the chest above the elbows, as well as the area where the stomach doubles over the legs. Rav Hai Gaon<\/a> suggests that the simple meaning of the term ba-yaza<\/em> refers to movement, and he understands the limits to be places on the body where the belt will move or fall from its place. This includes the chest, where it will naturally fall to the waist, and below the waist where it will fall to the legs. Yechezkel’s commandment is to secure the belt in a place where it will stay comfortably.<\/p>\n

These teachings lead Rav Ashi<\/a> to relate a story told to him by his contemporary, the Exilarch<\/a>, Huna bar Natan. Once Huna bar Natan was visiting the Persian king, Izdagar, who noticed that Huna bar Natan’s belt was sitting on his waist higher than it should have. The king adjusted the belt and said: Your Torah<\/a> says that you are a priestly nation and a holy people (see Shemot <\/a>19:6<\/a>), i.e. he rebuked him gently for his fashion mishap. Upon relating this story to Ameimar, he invoked the words of the prophet Yeshayahu<\/a> (49:23<\/a>) that kings will raise and serve the Jewish people.<\/p>\n

The Persian king mentioned in this story can be identified as Yzdkrt I<\/a> who ruled from 399-420 CE. He was known as a peaceful king, and had good relations with Rome; he also showed great tolerance for other religions, Judaism and Christianity, a quality that led Persian religious leaders to brand him a sinner. As is clear in this story, he had great respect for Jews and for their leadership \u2013 according to some accounts he was married to the Exilarch’s daughter. It was during this period of tolerance that the Talmud Bavli began to be edited into its final form.<\/p>\n

\n

Zevachim 20a-b: Washing up in the Temple – I<\/u><\/strong><\/p>\n

Much as we are obligated to begin our day with ritual washing of the hands, in the Temple<\/a> the kohanim<\/a><\/em> were obligated to wash their hands and feet every morning before they began to perform the sacrificial service. They did this by placing their right hand over their right foot and their left hand over their left foot and washing them from the kiyor<\/a><\/em> \u2013 the water basin in the Temple \u2013 which was made of two halves, the basin and it base. During the Second Temple, twelve faucets were added to the kiyor<\/em> in order to allow many kohanim<\/em> to prepare themselves for service at the same time.<\/p>\n

Once the kohen<\/em> prepared himself by washing in the morning, he can continue performing the Temple service into the night without washing them again. According to Rabbi Yehuda HaNasi<\/a>, if he washed his hands and feet at night, then when the next morning comes he will have to wash his hands and feet again.<\/p>\n

Rabbi Yochanan<\/a> argues that if the kohen<\/em> were to wash prior to performing the terumat haDeshen<\/em>, then he will not have to wash his hands again when the daily sacrifices begin.<\/p>\n

The terumat ha-deshen<\/em> was a unique mitzvah<\/a><\/em> that was performed in preparation for the new day of the sacrificial service in the Temple (see Vayikra<\/a> 6:1-3<\/a>). Essentially, it was the opening ceremony for the sacrificial service of the day. This commandment \u2013 which involved having one of the kohanim<\/em> remove from the altar a small amount of ash from the remaining sacrifices that were burned overnight \u2013 was performed before dawn, and, during holidays when many sacrifices were to be brought, even before midnight. Only after this symbolic cleansing of the altar took place could the other kohanim<\/em> begin to clear the altar and prepare it for the new day.<\/p>\n

Abayye<\/a> explains that according to Rabbi Yochanan, Rabbi Yehuda HaNasi’s requirement to wash at the beginning of the day in cases where the kohen<\/em> has already prepared himself the day before is only a rabbinic requirement. Since the terumat hadeshen<\/em> essentially begins the service of the new day, the Rabbis did not require a second washing in this case.<\/p>\n

\n

Zevachim 21a-b: Washing up in the Temple – II<\/u><\/strong><\/p>\n

As we learned on yesterday’s daf<\/em><\/a> there was a daily requirement for the kohanim<\/a><\/em> to begin their day of Temple service with ritual washing of the hands and feet every morning. According to the Mishnah<\/a> (15b<\/a>) a sacrifice brought by a kohen<\/em> who had not prepared himself appropriately by washing his hands and his feet, would be invalid. The kohanim<\/em> were required to place their right hand over their right foot and their left hand over their left foot and wash them from the kiyor<\/a><\/em>, the water basin in the Temple<\/a>. During the Second Temple, twelve faucets were added to the kiyor<\/em> in order to allow many kohanim<\/em> to prepare themselves for service at the same time.<\/p>\n

The Gemara<\/a> on today’s daf<\/em> asks whether it would suffice if a kohen<\/em> bathed his hands and feet in the kiyor<\/em>, rather than using the water from the faucets. While the passage commanding the kohanim<\/em> to wash says that Aharon and his sons should wash their hands and feet mimenu<\/em> \u2013 from it, from the kiyor<\/em> (see Shemot<\/a> 30:19<\/a>) \u2013 perhaps placing hands and feet into the kiyor<\/em> would accomplish the same thing.<\/p>\n

Although it is clear that the word mimenu<\/em> appears to be unnecessary and is therefore being used by the Torah<\/a> to teach something, it is not clear that the conclusion must be that it limits the possibility of bathing hands and feet in the kiyor<\/em>. It is possible to suggest that it means that the water used to wash up in the Temple must come from the kiyor<\/em> and not from some other source. Furthermore given that purifying a person by means of a mikvah<\/em> \u2013 a ritual bath \u2013 can only be done by immersion, and not by pouring from it, it is possible to suggest that mimenu<\/em> comes to teach that it is sufficient to wash hands and feet from it, and it is not necessary to bathe them in the kiyor<\/em>.<\/p>\n

The Gemara does not reach a clear conclusion regarding this question, and the Rambam<\/a> rules that Kohanim<\/em> should not bathe their hands and feet in the kiyor<\/em>, although if a kohen<\/em> did so, his sacrifice would be ruled valid (see Kesef Mishnah, Rambam Hilchot Bi’at Mikdash<\/em> 5:11).<\/p>\n

\n

Zevachim 22a-b: Ritual defilement and the sacrificial service<\/u><\/strong><\/p>\n

As we learned in the Mishnah<\/a> (daf 15<\/a><\/em>), the second perek<\/em> of Masechet<\/a> Zevachim<\/a><\/em> deals with situations where there is some problem with the person who brings the sacrifice. One of the examples that appears in the Mishnah is the case of a tamei<\/em> \u2013 someone who is ritually defiled \u2013 who sacrifices. The Gemara<\/a> on today’s daf<\/em> brings Ziknei Darom<\/em> \u2013 the Southern Elders \u2013 who limit this to cases where the ritual defilement stems from a relatively simple tumah<\/em>, like someone who came into contact with a dead sheretz<\/em> \u2013 an animal whose carcass transmits ritual defilement. If, however, the kohen<\/a><\/em> was more seriously defiled, e.g. he had come into contact with a dead person, then his sacrifice would be accepted. The argument of Ziknei Darom<\/em> is that since we know that serious defilement is set aside when the entire community is tamei<\/em>, even in situations where we have an individual situation of defilement, the sacrifice will be accepted.<\/p>\n

The source for serious defilement being set aside when the entire community is tamei<\/em> is the passage in Sefer<\/a> Bamidbar<\/a><\/em> (9:2<\/a>) that teaches that the Passover sacrifice was brought be-mo’ado<\/em> \u2013 in its proper time. This is understood to teach that when a communal sacrifice must be brought, the ritual purity of the community will not be an impediment to bringing the korban<\/em>. This stands in contrast to the laws of the individual who has become ritually defiled because of contact with a dead person, whose source is the continuation of Sefer Bamidbar<\/em> (9:9<\/a>), who will not be permitted to bring the sacrifice \u2013 although in the case of korban Pesach<\/em> he will be offered a “make-up date” the following month.<\/p>\n

The term Ziknei Darom<\/em> refers to the Sages who lived in Judea \u2013 in the southern part of Israel \u2013 during the times of the amoraim<\/a><\/em>. During that period, most of the Jewish community in Israel lived in the Galilee, which contained the centers of Torah<\/a> study. Although the communities in the South were decimated by war, nevertheless there remained Sages who carried on the traditions of that community.<\/p>\n

\n

In addition to his monumental translation and commentary on the Talmud, Rabbi Steinsaltz has authored dozens of books and hundreds of articles on a variety of topics, both Jewish and secular. For more information about Rabbi Steinsaltz’s groundbreaking work in Jewish education, visit www.steinsaltz.org<\/a> or contact the Aleph Society at 212-840-1166.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

The Coming Week’s Daf Yomi by Rabbi Adin Steinsaltz 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. Zevachim 16a-b: A mourner in the Temple As we learned on yesterday’s daf the second perek<\/p>\n","protected":false},"author":125,"featured_media":47602,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[83],"tags":[],"class_list":["post-13310","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-torah","series-steinsaltz-daf-yomi"],"yoast_head":"\nMasechet Zevachim 16a-22b - OU Life<\/title>\n<meta name=\"description\" content=\"The Coming Week's Daf Yomi (Zevachim 16a-22b) by Rabbi Adin Steinsaltz, based upon insights & chidushim published in the Steinsaltz Edition of the Talmud\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ou.org\/life\/torah\/masechet_zevahim_16a22b\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Masechet Zevachim 16a-22b - 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