Zevachim Daf 55 זבחים דַף 55

The Mishnah states that תודה and איל נזיר are קדשים קלים (and are not subject to me’ilah before their avodah). They may be shechted anywhere in the עזרה (not only צפון), and their blood is applied asשתים שהן ארבע, and may be eaten anywhere in Yerushalayim, even by non-Kohanim. A Baraisa sources the permit to eat קדשים קלים anywhere in the city: Aharon was told to eat the חזה and שוק of a shelamim "במקום טהור" – in a tahor place. Rebbe Nechemiah asked: וכי ראשונים בטומאה אכלום – were the first [korbanos] (brought that day) eaten in a tamei place? Certainly, all kodashim must be eaten in a tahor place! Rather, טהור מכלל שהוא טמא – the term “tahor” implies it is somewhat tamei (i.e., only partially “tahor”). This permits a place which is tahor from מצורע (who cannot be there), but tamei from זב (who can), which refers to מחנה ישראל – the camp of Yisroel in the מדבר, which parallels the city of Yerushalayim. Abaye explains that another passuk implies that only a מנחה must be eaten במקום קדוש – a holy place, which already permits eating לחמי תודה in מחנה לויה; therefore, "במקום טהור" permits the entire city.

The next Mishnah states that shelamim are קדשים קלים, may be shechted anywhere in the עזרה, and are similar to the korbanos taught above, except that shelamim may be eaten for two days and a night, and their חזה ושוק are eaten by Kohanim and their families. A Baraisa darshens three pesukim discussing shechitah of shelamim, one of which says to shecht it "פתח אהל מועד" – at the entrance of the Tent of Meeting, and two say "לפני" – in front of the אהל מועד. These three pesukim are להכשיר את כל הרוחות בקדשים קלים – to validate all sides of the עזרה for shechting קדשים קלים, and a kal vachomer allows shechting them in צפון, since even קדשי קדשים (which cannot be shechted elsewhere) may be shechted in צפון. Rebbe Eliezer says one of these three pesukim teaches to permit shechting קדשים קלים in צפון, because a kal vachomer would have excluded them from צפון: if קדשים קלים, which can be shechted on all sides, yet their area (i.e., outside of צפון) is not fit for קדשי קדשים, then קדשי קדשים, which are more stringent and cannot be shechted on all sides, certainly their area (צפון) is not fit for קדשים קלים! Therefore, the passuk teaches otherwise.

Shmuel said: שלמים ששחטן קודם שיפתחו דלתות ההיכל פסולין – shelamim which one shechted before the doors of the היכל were opened are invalid, because the passuk says ושחטו פתח אהל מועד – and he shall slaughter it at the entrance of the Tent of Meeting, implying: בזמן שהוא פתוח – it must be shechted at a time that [the entrance] is open, ולא בזמן שהוא נעול – and not at a time when it is locked. Rav Ashi added that in the משכן, if it is shechted before the לוים erected the משכן, or after they took it apart, it is פסול. The Gemara says it is clear that if the entrance is מוגף – closed, it is tantamount to being locked, but regarding וילון – if a curtain is spread across the entrance, Rebbe Zeira said:הוא עצמו אין נעשה אלא כפתח פתוח – it itself is only made as an open entrance (because it is there for privacy, not to close the entrance). The Gemara asks if גובהה – something high blocking the entrance is considered closed to invalidate shelamim shechted then, and this question is not resolved.