Zevachim 110

במאי קא מיפלגי תנא קמא סבר תלתא קראי כתיבי חד לגופיה דניבעי פתח אהל מועד וחד להכשיר צדדין וחד לפסול צידי צדדין וצפון לא איצטריך קרא

Wherein do they differ? - The first Tanna holds, Three texts are written:<span class="x" onmousemove="('comment',' The 'tent of meeting' is repeated three times.');">¹</span> one is for its own purpose, to intimate that the door of the tent of meeting is required;<span class="x" onmousemove="('comment',' I.e., as stated infra, the animal may be slain only when this door is open.');">²</span>

ור' אליעזר סבר חד לגופיה דניבעי פתח אהל מועד וחד להכשיר צפון וחד להכשיר צדדין וצידי צדדין לא איצטריך קרא

the second is to permit the sides;<span class="x" onmousemove="('comment',' One is not limited to the space directly in front of the door.');">³</span> and the third is to invalidate the sides of the sides;<span class="x" onmousemove="('comment',' I.e., chambers opening into the Temple court. These, even if sanctified, are unfit.');">⁴</span>

מאי שנא הכא דכתיב פתח אהל מועד ומאי שנא התם דכתיב לפני אהל מועד קמ"ל כדרב יהודה אמר שמואל דאמר רב יהודה אמר שמואל שלמים ששחטן קודם שיפתחו דלתות ההיכל פסולין שנאמר (ויקרא ג, ב) ושחטו פתח אהל מועד בזמן שהוא פתוח ולא בזמן שהוא נעול

while no text is necessary for the north. Whereas R'Eliezer holds: One is for its own purpose, to intimate that the door of the tent of meeting is required; the second is to permit the north; and the third is to permit the sides; but no text is required in respect of the sides of the sides.

איתמר נמי אמר מר עוקבא בר חמא אמר רבי יוסי ברבי חנינא שלמים ששחטן קודם שיפתחו דלתות ההיכל פסולין שנאמר ושחטו פתח אהל מועד בזמן שפתח ההיכל פתוח ולא בזמן שהוא נעול

Why is 'the door of the tent of meeting' written in one case, whereas 'before the tent of meeting' is writte in the others? - We are thereby informed of Rab Judah's teaching in Samuel's name. For Rab Judah said in Samuel's name: If a peace-offering is slaughtered before the doors of the hekal are opened, it is invalid, for i is said, 'And he shall kill it at the entrance [opening] of the tent of meeting': when it is open, but not when is shut.

במערבא מתני הכי אמר רב יעקב בר אחא אמר רב אשי שלמים ששחטן קודם שיפתחו דלתות ההיכל פסולים ובמשכן קודם שיעמידו לוים את המשכן ולאחר שיפרקו לוים את המשכן פסולים

It was stated likewise: Mar 'Ukba B'Hama said in R'Jose son of R'Hanina's name: If one slaughtered a peace-offering before the doors of the hekal were opened, it is invalid, because it is said, 'And he shall kil it at the entrance [opening] of the tent of meeting': when it is open, and not when it is shut. In the West [Palestine] they recited it thus: R'Aha B'Jacob said in R'Ashi's name: If a peace-offering is slaughtered before the doors of the hekal are opened, it is invalid; in the Tabernacle,<span class="x" onmousemove="('comment',' When there was no door, but only an opening.');">⁵</span>

פשיטא מוגף כנעול דמי וילון מאי א"ר זירא הוא עצמו אין נעשה אלא כפתח פתוח

[if it is slaughtered] before the Levites set up the Tabernacle or after the Levites take down the Tabernacle, it is invalid. It is obvious that if it is shut, it is as though it were locked.<span class="x" onmousemove="('comment',' The sacrifice then is certainly invalid.');">⁶</span>

גובהה מאי ת"ש דתניא ר' יוסי בר' יהודה אומר שני פשפשין היו בבית החליפות וגובהן שמנה כדי להכשיר את העזרה כולה לאכילת קדשי קדשים ולשחיטת קדשים קלים

What if a curtain [shuts it off]? - Said R'Zera That itself is made only for an open door.<span class="x" onmousemove="('comment',' The curtain is hung there only because the door of the hekal is open and it is indecorous for the priests to look into the hekal while they are engaged on the sacrifice. Hence it counts as open, and the sacrifice is valid (Sh. Mek.) .');">⁷</span> What of an elevation?<span class="x" onmousemove="('comment',' I.e., a raised construction, e.g., a beam or a board which shuts off the door while it is actually open.');">⁸</span>

מאי לאו דאיכא קמייהו שמונה לא דגבהו נינהו שמונה

- Come and hear: For it was taught, R'Jose B'R'Judah said: There were two wickets in the knives' recess and their elevation was eight cubits, in order that the whole of the Temple court might be made fit for the consumption of sacrifices of higher sanctity and the slaughtering of sacrifices of lower sanctity.<span class="x" onmousemove="('comment',' The ulam (v. Glos.) overlapped the hekal by 11 cubits on each side. Now, the sacrifices had to be slain in front of the hekal, corresponding to 'before the tent of meeting', and this would apparently not include the area directly in front of the overlap, in which there was a special recess for the knives. By means of wickets set in the ulam on either side the whole of the area facing the ulam, including the overlap, was thus made fit.');">⁹</span> Does this not mean that [an elevation] eight [cubits high] stood before them [these wickets]?<span class="x" onmousemove="('comment',' Which proves that such leaves it technically open.');">¹⁰</span>

מיתיבי כל השערים שהיו שם גובהן עשרים אמה ורוחבן עשר אמה פשפשין שאני

- No: it means that they [themselves]<span class="x" onmousemove="('comment',' The entrances to the wickets.');">¹¹</span> were eight cubits high.

והאיכא צדדין דמעייל להו בקרן זוית

An objection is raised: All the gates there were twenty cubits high and ten cubits wide?<span class="x" onmousemove="('comment',' Consequently the reference must be to the construction before the wickets.');">¹²</span> - The wickets were different.<span class="x" onmousemove="('comment',' Since their purpose was only symbolic.');">¹³</span>

אחורי בית הכפורת מאי תא שמע דאמר רמי בר רב יהודה אמר רב לול קטן היה אחורי בית הכפורת גבוה שמונה אמות כדי להכשיר את העזרה לאכילת קדשי קדשים ולשחיטת קדשים קלים והיינו דכתי' (דברי הימים א כו, יח) שנים לפר בר מאי לפר בר אמר רבה בר רב שילא כמאן דאמר כלפי בר

But there were the sides?<span class="x" onmousemove="('comment',' Of the ulam, on the north and the south beyond the wickets. The area in front of these would not be made fit by the wickets.');">¹⁴</span> - They were built at the corners.<span class="x" onmousemove="('comment',' Diagonally, so that the space opposite them, viz., up to the north and the south walls of the Temple court, would still be technically 'before the door'.');">¹⁵</span>

א"ר יהודה אמר שמואל אין חייבין משום טומאה אלא על

What about the space behind the place of the Mercy Seat [kapporeth]?<span class="x" onmousemove="('comment',' A space of eleven cubits between it and the western wall of the court (v. Mid. V, I) ; was that fit too?');">¹⁶</span> - Come and hear, for Rami son of Rab Judah said in Rab's name: There was a small passage way behind the place of the Mercy Seat, in order to make the whole Temple court fit for the consumption of most holy sacrifices and the slaughtering of minor sacrifices, and there were two such,<span class="x" onmousemove="('comment',' Emended text.');">¹⁷</span> and thus it is written, And two le-par bar.<span class="x" onmousemove="('comment',' E.V. 'at the precinct'. I. Chron. XXVI, 18. The M.T. reads this as one word: parbar.');">¹⁸</span> What does le-par bar mean? - Said Rabbah son of R'Shila: As one says, facing without [ke-lappe le-bar]. Rab Judah said in Samuel's name: Liability for uncleanness<span class="x" onmousemove="('comment',' I.e., for entering the precincts of the Temple court in an unclean state.');">¹⁹</span> is incurred