Zevachim 106 - Daf Yomi Shiur with Rabbanit Michelle Farber

Описание: Hadran - Advancing Talmud Study For Women
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Since Rabbi Shimon holds that one becomes impure only through direct involvement in the burning of the bulls and goats, the Gemara asks how he interprets the verse “outside the camp” in the context of the Yom Kippur offerings. He applies it to a gezeira shava linking these offerings to the para aduma, establishing that they must be burned outside all three camps and specifically east of Jerusalem. The rabbis, however, reject this comparison and distinguish between the two burning sites: the para aduma was burned to the east, whereas the sin offerings of Yom Kippur were burned to the north of Jerusalem.

The Mishna then turns to the laws of slaughtering and offering sacrifices outside the Temple. The tanna kama rules that one who both slaughters and offers outside is liable for each act, while Rabbi Yosei HaGelili exempts a case in which both actions occur outside, since the offering was already invalidated by the improper slaughter and the subsequent offering does not constitute a transgression. The rabbis respond that even an offering slaughtered properly inside becomes invalid once taken outside, yet the prohibition of offering it outside still applies.

The Mishna continues with the laws of eating sacrificial meat while impure: an impure person is liable whether he eats pure or impure sacrificial meat, though Rabbi Yosei HaGelili again exempts an impure person who eats impure meat, arguing that he consumed something already disqualified. The rabbis counter that even pure meat becomes impure upon contact with the impure person before it is eaten.

The Gemara seeks the scriptural sources for both the punishment and the warning associated with slaughtering and offering outside. The punishment for both acts is explicit, and the warning for offering outsideis derived from Devarim 12:13, “Beware lest you offer your burnt offerings.” The warning for slaughtering outside, however, is not clearly stated, and the Gemara explores four possible verses as its source, rejecting the first two and concluding with two possibilities.

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