Zevachim Daf 25 - Avir Kli
Summary
- This shiur presents a sequence of halachic sugyot: the requirement of the right hand for the acts of *kemitzah* and *kidush kometz* via extra “right” terms by the metzora and a *gezeira shava*, the Mishnah’s ruling that blood spilled before *kabbalah* is invalid and its parallels in *minchah*, multiple derashot from “מדם הפר” establishing use of the *dam ha-nefesh*, direct receipt from the animal, and the need for “all the blood,” the prohibition of mixing in *dam ha-sakin* and how to remove it, the requirement to align the *veridin* over the *kli* at the time of *shechitah*, and the major sugya of *avir she-sofo lanuach* proved from cases of blood and of *mei chatat*, culminating with a Mishnah in Parah and the testimony of Rabbi Tzadok and a historic ruling in the Lishkat HaGazit.
- Rava states that the metzora’s repeated ימנית by ear, thumb, and toe supplies extra terms that are available for *gezeira shava*: *yad–yad* to *kemitzah*, *regel–regel* to chalitzah, and *ozen–ozen* to ritzia. The Gemara asks why *kemitzah* needs *yad–yad* given the rule of Rabba bar bar Chana that either *etzba* or *kehuna* indicates *yemin*, and answers that one derivation is for the act of *kemitzah* and one for *kidush kometz*. Rashi in Zevachim explains that a second kohen must hold the *kli sharet* in his right hand to receive the *kometz*, whereas Rashi in Menachot (דף י) explains that the same kohen must both take and place the *kometz* with his right hand.
- The Gemara records a dispute in Rabbi Shimon whether *kidush kometz* is required; and even according to the view within Rabbi Shimon that it is required, he holds it is valid with the left hand. Rabbi D’bei Rabbi Chiya explains Rabbi Shimon from “קדש קדשים היא כחטאת וכאשם”: when the avodah is done by hand it must be with the right hand like a chatat, but when done with a *kli* it may be the left like an asham. The *yad–yad* *gezeira shava* is thus needed for the *kemitzah* of a *minchat choteh*, for which one could have thought, following Rabbi Shimon’s reason that the Torah withheld oil and frankincense “שלא יהא קרבנו מהודר,” that even left-handed *kemitzah* is acceptable; the derivation teaches that even a *minchat choteh* requires the right hand.
- The Mishnah rules: if the blood spills on the floor before being received in a *kli sharet* and is then gathered, it is invalid. The Rambam (Hilchot Pesulei HaMukdashin) rules that if some blood spilled but there remains *dam ha-nefesh* in the neck, one receives that blood and performs *zerikah*, and the Kesef Mishneh explains that although ideally one must receive *kol ha-dam*, after the fact receiving what remains suffices. The parallel in *minchah* is that a *kometz* that scattered before entering a *kli* is invalid; Rabbeinu Chaim Halevi explains that by blood there are two invalidations—one in the act of *kabbalah* (it must be directly from the animal) and one in the object of blood (blood that went elsewhere becomes unfit)—whereas by *kometz* only the latter applies.
- The Baraita expounds “ולקח הכהן המשיח מדם הפר” to require the *dam ha-nefesh* and to exclude *dam ha-or* and *dam ha-tamtzis*. “מדם הפר” is further read as “דם מהפר יקבלנו,” requiring direct *kabbalah* from the neck, and the Sefat Emet notes that repeated “מדם” throughout the parashah creates שנה עליו הכתוב לעכב. The Gemara rejects reading “מדם” as “some of the blood” because Rava requires receiving all of the bull’s blood—“ואת כל דם הפר ישפוך”—and, by the rule of *im eino inyan*, applies that demand to *kabbalah*. The reading “דם מהפר” employs the rule of *gore'in u-mosifin ve-dorshin* from the מדות שהתורה נדרשת בהן.
- Rav Yehudah said in the name of Shmuel that the *shochet* must lift the knife immediately so that *dam ha-sakin* does not drip into the *kli*, derived from “ולקח מדם הפר” — “ולא מדם הפר ודבר אחר.” Tosafot asks why an extra derivation is needed to exclude blood from the floor and answers that knife-blood is a stronger “דבר אחר” due to its association with a *kli*, or that separate derivations are needed to exclude both floor-blood and knife-blood. Abaye instructs to clean the knife on the outer rim of the *mizrak*, fulfilling “כיפורי זהב,” so the removal is done via a sacred vessel without degrading sancta.
- Rav Chisda in the name of Rav Yirmiyah bar Abba states that the neck-vessels must be positioned into the *kli*; and Rav Asi in the name of Rabbi Yochanan states that the *veridin* must see the airspace of the vessel. These rulings require the setup at the moment of *shechitah* so the blood is truly “דם מהפר.”
- Rav Asi asked Rabbi Yochanan about a case where one is receiving blood and the *mizrak* bottom falls out before the blood enters the *avir kli*: is *avir she-eino sofo lanuach* considered placed, or not. A Baraita about a barrel under a mountain flow of water for *mei chatat* teaches that water inside the barrel and in its airspace is invalid, whereas water still in the pipe is valid; the discussion clarifies a two-part query and shows that *avir she-sofo lanuach* is treated as placed. Rav Yosef reports the exchange framed in water; Rav Kahana reports it asked and answered from the water case; Rabbah reports it asked about the water and answered from the blood case by noting that blood necessarily arcs across the *mizrak*, so unless *sofo lanuach* counts as placed, “דם מהפר” could never be satisfied.
- A Mishnah in Parah rules that if one directs the stream “כדי שיעברו מים לחבית” by hand, foot, or edible leaves the water is invalid, but if by reed leaves or nut leaves it is valid; the rule is that what is mekabel tumah invalidates and what is not mekabel tumah leaves it valid. Rabbi Yochanan in the name of Rabbi Yosi bar Abba derives from “אך מעין ובור מקוה מים יהיה טהור” that הוייתן על ידי טהרה תהא, establishing that the airspace guiding into the vessel counts as arrival, hence human guidance invalidates. Rabbi Zeira suggests the case might be straight down, and Rabbi Chiya bar Abba rejects that from the phrasing “כדי שיעברו מים לחבית,” which implies a spanning arc, confirming that *avir she-sofo lanuach* is treated as placed.
- Rabbi Chiya bar Abba said in the name of Rabbi Yochanan that the Mishnah stands on the testimony of Rabbi Tzadok, who testified about flowing water guided over walnut leaves into a vessel for *mei chatat* that it is valid. The narrative states “וזה היה מעשה באהליא,” and adds ובא מעשה לפני חכמים שבסנהדרין גדולה בלשכת הגזית והכשירו, establishing the permissibility in that historic adjudication.
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