[8a - 10 lines; 8b - 22 lines]
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We recommend using the textual changes suggested by the Bach, the Tzon Kodashim and the marginal notes of the Vilna Shas. This section is devoted to any other important corrections that Acharonim have pointed out in the Gemara, Rashi and Tosfos.
[1] Gemara 8a [line 1]:
Should be corrected as suggested by Shitah Mekubetzes #1
[2] Gemara 8b [line 19]:
The words "ked'Tanya d'Vei Rebbi Yishmael" ëãúðéà øáé éùîòàì
should be "ked'Tana d'Vei Rebbi Yishmael" ëãúðà ãáé øáé éùîòàì (as is found on Daf 9a)
[3] Rashi 8b DH l'Rebbi Meir ã"ä ìøáé îàéø:
The words "Posel Es ha'Terumah" ôåñì àú äúøåîä are unnecessary
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PEREK #2 CHATAS HA'OF
1)[line 3]çèàú äòåóCHATAS HA'OF
(a)The offering of the Chatas ha'Of (which is brought by a Zav, Zavah, Yoledes and Nazir Tamei, and by a Metzora who is poor, and by a poor person who was Nishba l'Sheker, or who transgressed Shevu'as ha'Edus, or was Metamei Mikdash v'Kodashav; see Background to Kinim 22:9:b for references) consists of three procedures (see, for example, Vayikra 5:8-9): Melikah, Hazayah, and Mitzuy.
1.MELIKAH - Standing on the floor of the Azarah near the southwestern corner of the Mizbe'ach, the Kohen cuts the back of the neck of the bird with his right thumbnail. He makes sure to cut one Siman (either the trachea or the esophagus), but does not sever both Simanim ("v'Lo Yavdil" - Vayikra 5:8).
2.HAZAYAH - The Kohen sprinkles its blood on the Mizbe'ach (directly from the neck of the bird), below the Chut ha'Sikra (red line) that is located halfway up the Mizbe'ach.
3.MITZUY - The Kohen presses the cut neck of the bird to the Mizbe'ach and squeezes its remaining blood onto the Mizbe'ach.
(b)The Chatas ha'Of is eaten by the Kohanim, in the Azarah, on the day that it is offered and the following night. No part of it was burned on the Mizbe'ach ("Ein Mimenu la'Ishim").
2)[line 4]äåëùøäHUCHSHERAH- it becomes enabled
3)[line 4]èáåì éåíTEVUL YOM
(a)A Tevul Yom is a person who has immersed in a Mikvah to become Tahor for Chulin, but is still waiting for nightfall to be completely Tahor with regard to Terumah, Kodshim and Bi'as Mikdash. The level of Tum'ah of a Tevul Yom is minimal; he is considered only a Sheni l'Tum'ah and if he touches Terumah or Kodesh, the Terumah or Kodesh becomes Pasul and must be burned. Chulin that he touches do not become Teme'im. Liquids that he touches do not become Rishon l'Tum'ah. If he enters the Mikdash, however, he is Chayav Kares (see Background to Kerisus 18:9).
(b)After the following nightfall, he becomes completely Tahor with regard to Terumah. If he is a Mechusar Kaparah (see next entry), he must wait until he brings his sacrifices to become completely Tahor with regard to Kodshim and Bi'as Mikdash.
4)[line 5]îçåñø ëôåøéíMECHUSAR KIPURIM
(a)There are three stages in the Taharah (purification) process of a Zav, Zavah, Yoledes, and Metzora: 1. Tevilah (immersing in a Ma'ayan for a Zav, or a Mikvah for the others), 2. He'erev Shemesh (nightfall after the Tevilah) and 3. a Korban.
(b)The above Teme'im may not eat Terumah until nightfall after the Tevilah. They may not eat Kodshim until they have brought their Korbanos the following morning. A Tamei who has only immersed is called a Tevul Yom until nightfall. After nightfall he is called a Mechusar Kaparah (lit. one who is lacking atonement) until he brings his Korban.
5)[line 5]ìéðäLINA (PESULEI KORBAN: LINAH)
See Background to Me'ilah 6:1.
6a)[line 7]ìéôñìLIPASEL- to become a Revi'i l'Tum'ah, one of the lowest levels of Tum'ah, which does not make anything else Tamei
b)[line 9]ìèîåééL'TEMUYEI- to become a Sheni or Shelishi l'Tum'ah, which makes other Kodshim Tamei by contact
8b----------------------------------------8b
7)[line 1]úçéìä ì÷ãù ... îèîà àú ä÷ãù ... ôåñì àú äúøåîä TECHILAH L'KODESH ... METAMEI ES HA'KODESH ... POSEL ES HA'TERUMAH (THE DIFFERENT LEVELS OF TUM'AH)
(a)All objects belong to one of three categories:
1.Sources of Tum'ah
2.Objects that can become Tamei
3.Objects that cannot become Tamei
(b)All sources of Tum'ah are called Av ha'Tum'ah, except for a corpse, which can generate more Tum'ah than any other object and is therefore referred to as the "Avi Avos ha'Tum'ah."
(c)When one object makes another object Tamei, the second object has a weaker Tum'ah than the first. If something becomes Tamei from an Av, it is called a Rishon l'Tum'ah. A Rishon makes a Sheni l'Tum'ah. (Liquids are an exception to this rule. The Chachamim decreed that liquids should always be a Rishon, even if touched by a Sheni.)
(d)A Sheni L'Tum'ah cannot make Chulin Tamei mid'Oraisa. Even mid'Rabanan, there is no such thing as Shelishi L'Tum'ah with regard to Chulin. Terumah, however, can become a Shelishi L'Tum'ah. (Also, if someone guarded his Chulin from Tum'ah as one normally guards Terumah, it is called "Chulin she'Na'asu Al Taharas Terumah," and can become a Shelishi.)
(e)Terumah that is a Shelishi l'Tum'ah cannot make other Terumah Tamei. However, it may not be eaten. It is referred to as "Pasul" (invalid) rather than "Tamei." Kodesh (objects associated with the sacrifices) that is touched by a Shelishi l'Tum'ah can become a Revi'i. A Revi'i of Kodesh is also called "Pasul."
8)[line 7]÷ìù èåîàäKALASH TUM'AH- the Tum'ah became weak
9)[line 12]îéöåé çèàú äòåó / äåæä ãîäMITZUY CHATAS HA'OF / HUZAH DAMAH (CHATAS HA'OF)
See above, entry #1.
10)[line 13]ãúðé øá äåæä ãîäD'TANI RAV, HUZAH DAMAH- according to Rav, the words "Huzah Damah" appear in our Mishnah (as in our versions of the Mishnah)
11)[line 15]úà ùîò "åäðùàø áãí ..."TA SHEMA, "VEHA'NISH'AR BA'DAM ..."- the Gemara is proving from the verse that Mitzuy is necessary in two ways: (a) "veha'Nish'ar" implies that there must be some remaining blood, and Mitzuy must be performed with it; (b) the verse end with the words "Chatas Hi," implying that it must be brought as just described (i.e. with Mitzuy)
12)[last line]ãëúéá "åäðåúøú"DI'CHSIV "VEHA'NOSERES"- the entire verse is "veha'Noseres Min ha'Minchah l'Aharon ul'Vanav, Kodesh Kodashim me'Ishei HaSh-m" - "The remainder of the flour offering shall belong to Aharon and his descendants; it is holy of holies from the fire offerings to HaSh-m." (Vayikra 2:3, 2:10)