(Gemara) Question: What is the source that they must be slaughtered in Tzafon?

Answer #1 (Rabah bar bar Chanan - Beraisa): (On Shavu'os) "v'Asisem Se'ir... l'Chatas (u'Shnei Kevasim... Shelamim)" - just like Chatas must be in Tzafon, also the Shelamim of the Tzibur.

Objection (Rava): Chatas itself is learned from a Hekesh to Olah. It cannot teach about other Kodshim through a Hekesh!

Answer #2 (Rava): We learn like Rav Mari learns.

(Rav Mari brei d'Rav Kahana): It says "Al Oloseichem v'Al Zivchei Shalmeichem." (This must refer to Shalmei Tzibur. We play trumpets only for Korbanos Tzibur.) Just like Olah is Kodshei Kodoshim and must be in Tzafon, also Shalmei Tzibur.

Question: What do we learn from the Hekesh to Chatas (of the Beraisa)?

Answer: Just like only male Kohanim eat Chatas, also Shalmei Tzibur.

Question (Abaye): Regarding Eil Nazir it says "v'Hikriv... l'Olah v'Kavsah... l'Chatas v'Ayil... l'Shelamim." We should say that Eil Nazir is Hukash to Chatas, to teach that only male Kohanim may eat it!

Answer #1 (Rava): "V'Lakach ha'Kohen Es ha'Zro'a Beshelah Min ha'Ayil" implies that the rest of the ram (except for the foreleg (and Chazah v'Shok, which Kohanim receive from every Shelamim)) is eaten by the owner.

Objection: In any case, we should say that only male Kohanim may eat the Zero'a! (The next Mishnah permits Kohanim's wives and slaves!)

This is left difficult.

Answer #2: Eil Nazir is called Kodesh. It is not called Kodshei Kodoshim. (Therefore, anyone may eat it.)

Question: Why did the Torah equate it to Chatas?

Answer (Rava): (It explicitly says that the Ayil suffices to permit the Nazir to drink wine). It is Hukash to the Chatas (of a Nazir, and his Olah) to teach that any of the three suffices.

(Mishnah): Todah and Eil Nazir are Kodshim Kalim. They are slaughtered anywhere in the Azarah,

There are two Zerikos of blood that are four;

Anyone may eat the meat within Yerushalayim, in any way, that day and until midnight. (Note: the Torah commands to cook the Zero'a with the rest of the Eil Nazir in water. However, there is no command how to eat it, e.g. afterwards one may roast or bake it before eating it.)

However, the parts given to Kohanim may be eaten only by Kohanim, their wives, children and slaves.

Gemara (Beraisa - R. Nechemyah) Question: "V'Es Chaze ha'Tenufah v'Es Shok ha'Terumah Tochlu b'Makom Tahor" implies that the Korbanos mentioned before this may be eaten in a Tamei place!

Answer: The place is Tahor from certain Teme'im (they are forbidden there), and Tamei regarding others (who are permitted);

A Metzora is forbidden, but a Zav is permitted. I.e. the verse discusses Machaneh Yisrael.

Question: Perhaps a Zav is forbidden and a Tamei Mes is permitted, i.e. the verse discusses Machaneh Levi!

Answer #1 (Abaye): (Regarding the Minchah it says) "v'Achaltem Osah b'Makom Kadosh." Other Korbanos (i.e. Lachmei Todah, and Todah) are not restricted to Makom Kadosh (Machaneh Shechinah). Machaneh Levi suffices;

It then says "b'Makom Tahor" to permit (a place with some Tum'ah, i.e.) Machaneh Yisrael.

Answer #2 (Rava):"V'Achaltem Osah b'Makom Kadosh" permits other Korbanos to be eaten anywhere;

It then says "b'Makom Tahor" to require (a place with some restrictions on Tum'ah, i.e.) Machaneh Yisrael.

Suggestion: Perhaps it requires Machaneh Levi!

Rejection: We learn the smallest Chidush, one Machaneh (higher level of Kedushah).

Question: If so, also "Osah b'Makom Kadosh" should permit only one more Machaneh for other Korbanos, i.e. Machaneh Levi!

Conclusion: We must rely on Answer #1.

(Mishnah): Shelamim is Kodshim Kalim. It is slaughtered anywhere in the Azarah,

There are two Zerikos of blood that are effectively four;

Anyone may eat the meat within Yerushalayim, in any way, for two days and the night in between;

The parts given to Kohanim may be eaten only by Kohanim, their wives, children and slaves.

(Gemara - Beraisa): Regarding Shelamim it says "u'Shchato Pesach Ohel Mo'ed", and two more verses say "v'Shachat Oso Lifnei Ohel Mo'ed." These permit the other three directions for slaughtering Kodshim Kalim. A Kal va'Chomer teaches that Tzafon is permitted:

Kodshei Kodoshim are permitted in Tzafon, but not in other directions. Kodshim Kalim are permitted in other directions. All the more so in Tzafon is permitted!

R. Eliezer says, the verse permits slaughtering in Tzafon. A Kal va'Chomer would have forbidden this;

All the other directions are permitted for Kodshim Kalim, but not for Kodshei Kodoshim. Only one direction (Tzafon) is permitted for Kodshei Kodoshim, all the more so it is not permitted for other Kodshim (i.e. Kalim)!

Therefore, "Ohel Mo'ed" permits Tzafon.

Question: What do they argue about?

Answer: The first Tana uses one verse for the simple meaning, that the gate of the Heichal must be open (at the time of Shechitah). One verse permits the sides of the Heichal, and one forbids the sides of the sides (i.e. chambers around the Azarah). Tzafon doesn't need a verse.

R. Eliezer uses one verse to teach that the gate must be open. One verse permits Tzafon, and one permits the sides;

He holds that obviously the sides of the sides are forbidden. No verse is needed for them.

Question: Why does one verse say "Pesach Ohel Mo'ed", and the others say "Lifnei Ohel Mo'ed"?

Answer: This teaches Rav Yehudah's law.

Version #1 - (Rav Yehudah (and also Mar Ukva bar Chama)): If Shelamim was slaughtered before the gate of the Heichal was opened, it is Pasul. It says "u'Shchato Pesach Ohel Mo'ed", i.e. when it is open, but not when it is locked.

Version #2 - Chachamim of Eretz Yisrael - (Rav Yakov bar Acha): If Shelamim was slaughtered (in the Beis ha'Mikdash) before the gate of the Heichal was opened, or (in the Midbar) before the Leviyim erected the Mishkan or after they dissembled it, it is Pasul.

Clearly, if the door is shut, this is like being locked.

Question: If a curtain covers the opening, is this considered open?

Answer (R. Zeira): Since it is only to stop people from looking in (Tosfos - it is only for when the door is open), this is considered open.

Question: If an obstruction is in front of the opening, what is the law?

Answer (Beraisa - R. Yosi b'Rebbi Yehudah): (The Ulam was the building in front of the Heichal. R. Yosi considers the Ulam to be like the Heichal.) There were two openings in Beis ha'Chalifos (extensions of the Ulam to the sides) eight Amos tall, to permit eating Kodshei Kodoshim and Shechitah of Kodshim Kalim in the entire Azarah.

Suggestion: In front of the openings were obstructions eight Amos tall, and still, they were considered open (to permit Shechitah! Why did we assume this? Since a Mishnah (brought below) says that all openings were 20 Amos tall, we assumed that eight Amos cannot be the height of the opening. Rather, it must be the height of obstructions (Tzon Kodoshim). Even though the Mishnah says 'except for (the opening(s) of) the Ulam', another Mishnah in Midos (3:7) says that the opening of the Ulam was 40 Amos tall, so in any case the other openings cannot be eight Amos tall - PF.)

Rejection: No. There were no obstructions. The openings were eight Amos tall.

Question (Mishnah): All gates in the Azarah were 20 Amos tall and 10 Amos wide.

Answer: That does not apply to minor openings.

Question: This permits only the (west) part of the Azarah facing the Ulam, but not the sides (to the north and south! Surely the small openings faced west, for the east is already Kosher, for it faces the main opening of the Ulam.)

Answer: The openings were in the corners of Beis ha'Chalifos. (The northwest opening was visible from the north and west, and the southwest opening was visible from the souh and west.)

Question: What opening permits in back of the Kodesh ha'Kodoshim? From there, one could not see the openings, due to the wall in back of the Kodesh ha'Kodoshim.)

Answer (Rami bar Rav Yehudah): There was a Lul (window) enabling one to see into the Kodesh ha'Kodoshim from the back;

Question: What does it mean "Shnayim (Leviyim guard) l'Parbar"?

(Rabah bar Rav Shila): It is as if says 'towards Bar (outside of the Lul).'