Zevachim Daf 33 זבחים דַף 33

A Baraisa says that for all סמיכות in the עזרה, it can be said that תכף לסמיכה שחיטה – the shechitah should immediately follow the semichah, by doing the סמיכה in the location required for the שחיטה. The exception is an אשם מצורע, because a מצורע cannot enter the עזרה until his חטאת and אשם procedures are completed. The Gemara suggests that this proves ביאה במקצת שמה ביאה – partial entry to the Mikdash is considered entry, because if not, he could simply extend his hands into the עזרה and perform סמיכה right before its שחיטה!? Rav Yosef answers that this Baraisa follows the Tanna that says "צפון" (where קדשי קדשים must be shechted) is only parallel to the מזבח, far from שער ניקנור (the eastern gate) where the מצורע may stand. Alternatively, Rav Yosef answers: כל הסומך ראשו ורובו מכניס – whoever performs semichah must bring his head and most of his body into the עזרה. This is because סמיכה requires כל כחו – all his strength, which cannot be done without most of his body.

The Gemara then asks, if the סמיכה of an אשם מצורע is required מדאורייתא, and the law requiring תכף לסמיכה שחיטה – that the shechitah should immediately follow the semichah is also מדאורייתא, then ליעול ולסמוך להדיא – [the מצורע] should enter [the עזרה] and do סמיכה outright, since the Torah dictates it!? Rav Adda bar Masna answers: גזירה שמא ירבה בפסיעות – there is a Rabbinical decree prohibiting him from entering for סמיכה, out of a concern that perhaps he will take extra steps in the עזרה, which would incur כרת. Alternatively, he answers that תכף לסמיכה שחיטה is not required מדאורייתא. This is refuted from a Baraisa which darshens a היקש between סמיכה and שחיטה, teaching that just as סמיכה must be performed with people who are tahor, so too שחיטה must be performed by those who are tahor. Now, the entire reason סמיכה cannot be performed by טמאין is to ensure that the שחיטה, which must be inside the עזרה, immediately follows the סמיכה, proving that תכף לסמיכה שחיטה is required מדאורייתא!? Rather, the second answer is that the סמיכה of an אשם מצורע is not required מדאורייתא.

The Gemara says: טמא שנגע בקדש – if a tamei person touched kodashim foods, Reish Lakish says he receives malkus, because the passuk says בכל קדש לא תגע – he shall not “touch” any sacred food. Rebbe Yochanan says he does not receive malkus, explaining that this passuk refers to touching terumah. The Gemara objects that Reish Lakish uses this passuk for the אזהרה for a tamei who eats kodashim meat!? [Rebbe Yochanan disagrees and says the אזהרה is derived from a gezeirah shavah (טומאתו טומאתו) from a טמא who entered the Mikdash.] The Gemara answers that the prohibition against touching kodashim food is derived מדאפקיה רחמנא בלשון נגיעה – from the Torah expressing [this prohibition] in terms of touching (and not eating). The prohibition against eating kodashim is derived from a hekesh to a טמא entering the Mikdash, which is דבר שיש בו נטילת נשמה – something which involves the taking of life (i.e., כרת), which teaches that this passuk also includes eating kodashim, which also incurs kares.