Zevachim Daf 20 זבחים דַף 20

Rav Dimi reported that אילפא asked: according to the opinion that לינה does not disqualify קידוש ידים ורגלים, מי כיור מהו שיפסלו – do the kiyor’s waters become disqualified overnight? Do we say that since these waters will be used for קידוש ידים ורגלים, which is not disqualified overnight, so the כיור’s waters similarly remain valid? Or perhaps, since they were sanctified in a כלי שרת (i.e., the כיור), they become disqualified with לינה like all items sanctified in a כלי שרת? Ravin said that אילפא later resolved his question: כמחלוקת בזו – as the dispute concerns this question of לינה disqualifying קידוש ידים ורגלים, כך מחלוקת בזו – so is the dispute regarding that question of לינה disqualifying the מי כיור. Rebbe, who holds לינה מועלת בקידוש ידים ורגלים, holds לינה also disqualifies the מי כיור, and Rebbe Elazar bar Rebbe Shimon, who holds לינה does not disqualify קידוש, holds it does not disqualify the מי כיור. A Mishnah teaches that בן קטין made a wheel for the כיור, with which they would lower it into a water pit overnight, so its waters would remain valid.

Rebbe Yochanan said: קידש ידיו ורגליו לתרומת הדשן – if one sanctified his hands and feet (before daybreak) for the removal of the ashes from the מזבח, he does not need to be מקדש them again after daybreak, שכבר קידש מתחילת עבודה – because he already sanctified them at the beginning of that day’s avodah. The Gemara asks that if this statement follows Rebbe’s opinion, it should be disqualified with לינה, since the day begins by עמוד השחר!? If it follows Rebbe Elazar bar Rebbe Shimon, קידוש is never disqualified with לינה!? Abaye answers that it follows Rebbe, ולינה דרבנן היא – but the disqualification of קידוש with the passage of night is only Rabbinical (since the water used for קידוש has already dried). The small amount of time from תרומת הדשן (which takes place when the rooster crows) until daybreak does not disqualify even מדרבנן, since people perceive his קידוש as having been on the next day. Rava answers that Rebbe Yochanan partially agrees with Rebbe Elazar bar Rebbe Shimon: he agrees regarding תחילת עבודה – the start of the day’s avodah that קידוש is not disqualified with לינה (i.e., עמוד השחר), but disagrees regarding קידוש for סוף עבודה – the end of [the previous day’s] avodah.

The Gemara asks: does יציאה – leaving the עזרה disqualify קידוש ידים ורגלים? Assuming לינה does not disqualify קידוש, is that because he did not separate himself from doing avodah, אבל יציאה דפריש – but leaving, whereby he separates himself from doing avodah, אסוחי מסח דעתיה – he certainly removes his attention from the קידוש ידים ורגלים and requires a new קידוש? Or do we say that since he can return to the עזרה, he is not מסיח דעת from his קידוש? A Baraisa teaches that if a Kohen’s hands left the עזרה, their קדושה remains, and the Gemara clarifies that its question was specifically about the entire body leaving the עזרה. The Gemara then asks if טומאה disqualifies קידוש ידים ורגלים. Assuming יציאה does not disqualify קידוש, is that because גברא חזי – the person is still fit to perform avodah (when he returns), whereas a tamei, who is unfit for avodah, is surely מסיח דעת from his קידוש ידים ורגלים, or perhaps since he will become tahor again, he is not מסיח דעת? This question is only pertinent when he became tamei close to sunset, and will not have to wait long after tevilah to become tahor.