Zevachim 120
Summary
- The text presents the final daf of the masechta, opening with the context of the day’s learning and a sponsorship לעילוי נשמת מרת מרים שרה בת יעקב משה, and proceeds through a series of sugyot about offerings designated for a *bamat yachid* and their status when brought within the mechitzot of the *bamah gedolah*, questions of whether mechitzot or the *mizbeach* are koleṭet, and multiple unresolved cases left as *teiku*. It records Rav and Shmuel’s dispute about shechitah at night on a *bamat yachid* anchored in the episode of Shaul, and Rav versus Rabbi Yohanan on whether an *olat bamat yachid* requires *hafshat ve-nituach*, with a baraita supporting Rabbi Yohanan and detailing distinctions and equivalences between *bamah gedolah* and *bamah ketanah*. It affirms that prohibitions like *zman* apply equally on both types of *bamah* and derives *zman* for *bamah ketanah* from “זאת תורת זבח השלמים” after rejecting a proposed קל וחומר from *ofot*. It concludes with hadran and siyum language and a transition to begin Masechet Menachot.
- The day’s עמוד יומי is דף ק''ף, starting at ק''יט עמוד ב' on the words בעי רב זירא, and it is sponsored לעילוי נשמת מרת מרים שרה בת יעקב משה; her *neshama* should have an *aliyah*. The prior sugya concludes that according to R’ Elazar, once an animal designated for a *bamat ketanah* is brought within the mechitzot of the *bamah gedolah*—meaning into the Mishkan—it is treated like an offering originally destined there and all its stringencies apply.
- Rav Zeira asks about an *olat bamat yachid* that was slaughtered outside by the *bamat ketanah*, brought inside by the *bamah gedolah*, and then immediately taken back out, and whether the mechitzot are koleṭet so that it must be returned inside or whether, since it went back, it may remain outside. The Gemara suggests linking this to the dispute of Rabba and Rav Yosef regarding קָדְשֵי קָדָשִׁים slaughtered in the south of the *azarah* and whether, if they ascended the *mizbeach*, “yirdu” (Rabba) or “lo yirdu” (Rav Yosef), implying “lo kaltuha mechitzah” versus “kaltuha mechitzah.” The Gemara rejects the equivalence and leaves room to distinguish either way: Rabba may limit “yirdu” to the *mizbeach* that only sanctifies what is fit for it, while mechitzot might be koleṭet even for that which was not fit, and Rav Yosef may limit “lo yirdu” to a single domain within the *azarah*, whereas here involves two domains. The conclusion is *teiku*.
- R’ Yanai asks whether limbs of an *olat bamat yachid* that were placed upon the *mizbeach* of a *bamah gedolah* should be taken down. The case is obvious if fire had not yet taken hold, and the doubt concerns when fire had already taken hold of them. The conclusion is *teiku*.
- Rav rules that shechitah at night on a *bamat yachid* is valid, and Shmuel rules it invalid. R’ Elazar raises a contradiction between verses in the episode of Shaul: one verse has “גולו אלי היום אבן גדולה,” implying daytime for blood service, and the next states “וישחטו שם” at night, implying nighttime shechitah. Shmuel answers כאן בחולין כאן בקדשים, assigning nighttime to non-sacred slaughter and daytime to offerings, and Rav answers כאן בבמה גדולה כאן בבמה קטנה, assigning daytime to the *bamah gedolah* and nighttime to the *bamah ketanah*.
- Rav states that an *olat bamat yachid* requires *hafshat ve-nituach*, and Rabbi Yohanan states that it does not. Both base themselves on Rabbi Yosi HaGelili, who teaches that the *olah* brought by Israel in the desert did not require *hafshat ve-nituach*, because this requirement applies only from the Ohel Moed and onward. Rabbi Yohanan holds that “from the Ohel Moed and onward” applies equally to *bamah gedolah* and *bamah ketanah*, while Rav holds it applies to the *bamah gedolah* but not to the *bamah ketanah*. A baraita supports Rabbi Yohanan by listing matters that differ between *bamah gedolah* and *bamah ketanah*—keran, kevash, yesod, and ribua; the kiyor and its base; and the offerings’ chazeh v’shok on the *bamah gedolah*—and matters that are equal in both—shechitah, *hafshat ve-nituach*, the *dam* permitting and enabling pigul, and the laws of *mum* and *zman*.
- The text affirms that נותר, זמן, and טמא apply equally in all eras and locations, including *bamah gedolah* and *bamah ketanah*. A baraita asks for the source that *zman* disqualifies on a *bamat ketanah*, since the Torah commands “לָן ישרף” and “יוצא ישרף,” and one might argue that as יוצא is inherently permitted on a *bamah*, so too לָן should be permitted and *zman* not disqualify. The baraita proposes a קל וחומר from *ofot*—despite no *mum* disqualification, *zman* disqualifies—but rejects it because a *zar* is never valid for *ofot*, whereas a *zar* is valid on a *bamat ketanah*. The verse “זאת תורת זבח השלמים” establishes the rule to apply *zman* on a *bamat ketanah* like on a *bamah gedolah*.
- The text concludes with הדרן עלך פרק חטאת and marks the completion of the masechta. The speaker expresses the aspiration to complete the entire Shas together and announces the beginning of Masechet Menachot next.
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