[5a - 42 lines; 5b - 56 lines]
1)[line 1]âéìç òì àçã îùìùúï éöàGILE'ACH AL ECHAD MI'SHELASHTAN YATZA- if he (the Nazir) shaved his head after sacrificing any of the three sacrifices he is supposed to bring at the conclusion of his Nezirus, he has fulfilled his obligation (see Nazir 45b; see Background to Menachos 3:24d)
2)[line 2]ùìà ðéúï îãîå òì âáé áäåðåúSHE'LO NITAN MI'DAMO AL GABEI BEHONOS- the blood of which was not applied to the thumb and big toe of the Metzora (see Background to Menachos 3:24e)
3)[line 3]äøé æä òåìä òì âáé îæáçHAREI ZEH OLEH AL GABEI MIZBE'ACH- this offering is [nonetheless] brought up on the Mizbe'ach
4)[line 4]åèòåï ðñëéíV'TA'UN NESACHIM- and it requires Nesachim; i.e. the Metzora's Asham must be brought together with Nesachim of wine
5)[line 4]åöøéê àùí àçø ìäëùéøåV'TZARICH ASHAM ACHER L'HACHSHIRO- and he needs another Asham to complete his purification and render him fit [to return to the community]
6)[line 10]îîù÷ä éùøàì îï äîåúø ìéùøàìMI'MASHKEH YISRAEL, MIN HA'MUTAR L'YISRAEL
(a)The verse states, "v'Seh Achas Min ha'Tzon Min ha'Masayim mi'Mashkeh Yisrael l'Minchah ul'Olah veli'Shelamim l'Chaper Aleihem" - "And one lamb out of the flock, out of two hundred, out of the well watered pastures of Yisrael, for a Korban Minchah and for a Korban Olah and for Korbenos Shelamim, to atone for them" (Yechezkel 45:15). The Gemara uses the term "Mashkeh Yisrael" in a different context, translating it as "the drink of Yisrael," i.e. that which is permitted to the Jews.
(b)The Beraisa (Pesachim 48a) expounds this verse and teaches various Halachos about the Korbanos, one of them that they must come from food that is permitted to Jews.
7)[line 11]àéï îçåñø æîï ìáå áéåíEIN MECHUSAR ZEMAN L'VO VA'YOM- there is no problem of Mechusar Zeman for the same day (i.e. something that will become permitted the same day is considered as if it is already permitted)
8)[line 15]åîçåñøé ëôøäU'MECHUSAREI KAPARAH (MECHUSAR KAPARAH)
(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.
9)[line 16]åäåúøå îëìì àéñåøï á÷åãùV'HUTRU MI'KELAL ISURAN B'KODESH- and they (the birds) become permitted from the rule of their prohibition regarding sacrifices; i.e. an ordinary person may not eat a bird that was slaughtered through Melikah, but that very procedure is valid for bird offerings
10)[line 23]îúï ùîïMATAN SHEMEN- placing a small amount of oil in the utensil before the flour is added (the first time that the Kohen pours oil in the preparation of the Menachos)
11)[line 23]ìîúï ãíMATAN DAM (ZERIKAS HA'DAM - Applying the Blood of a Korban to the Mizbe'ach)
(a)The Dam ha'Nefesh (lifeblood) that exits the body of every Korban following its slaughter is collected in a bowl (Kabalas ha'Dam). It is then applied to the Mizbe'ach. Depending upon the Korban, there are three possible ways that the blood is applied.
(b)In the case of a Chatas, it is applied to the Keranos (cubic Amah posts upon the corners of the Mizbe'ach) in a manner known as "Shetayim she'Hen Arba" - "two that are four". This means that the blood is applied twice, but to four sides of the Mizbe'ach. First the Kohen walks to the northeastern corner of the Mizbe'ach and applies the blood to the eastern and northern sides of the Keren with a single swipe, and then he walks west and then south until he reaches the southwestern Keren, at which point he applies the blood to the western and southern sides with a single swipe. The same is true for Korbenos Shelamim, Asham, Olah, and Todah, with one difference. This is that their blood is applied below the Chut ha'Sikra (red line that horizontally divides the Mizbe'ach in half), whereas that of a Chatas is applied above the Chut ha'Sikra. The blood of a Korban Pesach (see Background to Zevachim 36:2), Bechor (see Background to Zevachim 2:8), or Ma'aser Behemah (see Background to Zevachim 2:9) is applied only once to the Mizbe'ach.
(c)It is through this service that atonement is gained for he who offers the Chatas, as the verse states, "for it is the blood that will atone for the soul" (Vayikra 17:11).
12)[line 25]éîìàðå ùîïYEMAL'ENU SHEMEN- they should fill it (a Log container) with oil
13)[line 26]îúï áäåðåúMATAN BEHONOS - placing [blood and/or oil] on the thumb and big toe and the head [of the Metzora] (METZORA: MATAN BEHONOS)
(a)A Metzora is a person who has the skin disease of Tzara'as (see Background to Menachos 6:15). For a detailed description of the process by which a Metzora becomes Tahor, see Background to Menachos 3:24e.
(b)Along with the animal Korbanos, the Metzora also brings a Log of olive oil to the Beis ha'Mikdash as part of his purification process. A Kohen lifts up and waves (Tenufah) the live Korban Asham (which is a ram) with the Log of oil resting upon it. After the Asham is slaughtered, some of the blood is placed on the body of the Metzora: on the middle section of cartilage of the Metzora's right ear, on his right thumb and on his right big toe. These parts of his body must be in the Azarah at the time that the Kohen applies the blood. For this purpose he stands in the gate of Nikanor (TY #18; the eastern gate of the Azarah, named for the man who donated the brass doors of the gate; see Yoma 38a). Although all of the other gates of the Azarah had the Kedushah of the Azarah, Sha'ar Nikanor only had the Kedushah of Har ha'Bayis. The Chachamim arranged this so that the Metzora could stick his head, right hand and right foot into the Azarah while standing under the archway of the gate.
(c)After all of the Korbanos were offered, a Kohen pours some of the oil in his left hand and sprinkles it seven times towards the Kodesh ha'Kodashim. He must dip his right finger in the oil each time. Oil is also put on the body of the Metzora, on the places where the blood of the Asham was placed. The remainder of the oil in the Kohen's hand is placed on the Metzora's head. The rest of the Log which was not poured into the Kohen's hand was given to the Kohanim, and must be consumed by male Kohanim in the Azarah (it is one of the Kodshei ha'Kodashim). (RAMBAM Hilchos Mechusarei Kaparah 4:2-3)
14)[line 26]îúï ùáòMATAN SHEVA- placing of seven [Haza'os, sprinklings, on the Paroches)
15)[line 29]ãëúéáà áäå äååéäDI'CHESIVA BEHU HAVAYAH- because "being" is written regarding them
16)[line 30]úäéä áäåééúà úäà"TIHEYEH" B'HAVAYASAH TEHEI- the word shall be teaches that the procedure must be done in this way
17)[line 32]îîøñMEMARES- he stirs
18)[line 33]úòåáø öåøúäTE'UBAR TZURASAH - we let their appearance become disfigured (by beginning to decay), i.e. we wait for the night to pass so that they will become invalidated as "Nosar" (NOSAR)
(a)If any meat of a Korban remains after the time that was allotted for it to be eaten, it must be burned, as the Torah states, "b'Yom Zivchachem Ye'achel umi'Macharas, veha'Nosar Ad Yom ha'Shelishi ba'Esh Yisaref." - "It shall be eaten the same day that you slaughter it and on the next day, and anything that remains until the third day shall be burned in fire" (Vayikra 19:6; see Background to Shevuos 3:11). The same Halachah applies to the Shtei ha'Lechem, that if they are left until the morning after Shavu'os, they become invalidated and must be burned.
(b)If a person eats a k'Zayis of Nosar b'Mezid (intentionally) after Hasra'ah (being forewarned), he is punished with Malkus (lashes); the Lav for eating Nosar is learned from the verse of the Milu'im, "v'Im Yivaser mi'Besar ha'Milu'im u'Min ha'Lechem Ad ha'Boker, v'Sarafta Es ha'Nosar ba'Esh, Lo Ye'achel Ki Kodesh Hu." - "And if any flesh or bread of the Milu'im sacrifices is left over until the (following) morning, you shall burn the remnants in fire, it shall not be eaten since it is holy" (Shemos 29:34). If he was not given Hasra'ah, he is Chayav Kares. If he eats it b'Shogeg (unintentionally), he must bring a Korban Chatas (as with all sins for which one is liable to Kares b'Mezid) (SEFER HA'CHINUCH Mitzvah #215).
19)[line 33]ìáéú äùøéôäL'VEIS HA'SEREIFAH- the place in the Azarah where Kodshim that became invalidated are burned
20)[line 41]äàéø îæøç îúéøHE'IR MIZRACH MATIR - even when the Mikdash stands (and the Omer will be brought), Chadash is permitted from dawn of the 16th of Nisan (CHADASH)
(a)It is a Mitzvah to bring the Korban ha'Omer on the second day of Pesach. A large quantity of barley is reaped after nightfall following the first day of Pesach. At this time the grain is still moist, and the process of extracting one Omer (approximately 2.2, 2.5 or 4.3 liters, depending upon the differing Halachic opinions) of barley flour is extremely difficult. The flour is then baked and offered as a Korban Minchah on the 16th of Nisan. (This Korban is also referred to as the Minchas Bikurim - Vayikra 2:14-16).
(b)A lamb is offered as an Olah along with the Minchah, as it states in Vayikra 23:12.
(c)Chadash refers to grain that begins to take root after the Korban ha'Omer is brought on the second day of Pesach. This grain may not be eaten until the following year's Korban ha'Omer is offered, as the Torah states in Vayikra 23:14. When there is no Beis ha'Mikdash, Chadash may not be eaten until after the second day of Pesach, which is when the Korban Omer would have been offered.
(d)Many Rishonim rule that the prohibition of Chadash applies mid'Oraisa even in Chutz la'Aretz.
5b----------------------------------------5b
21)[line 1]ìàå áôéøåù àéúîø àìà îëììà àéúîøLAV B'FEIRUSH ITMAR, ELA MI'KELALA ITMAR- it was not said explicitly [by Reish Lakish], rather it was inferred [from something else he said]
22)[line 3]îðçú áëåøéí(MINCHAS BIKURIM) [MENACHOS U'BIKURIM]- we may not bring Menachos or Bikurim before the offering of the Minchas ha'Omer
23)[line 3]åîðçú áäîäU'MINCHAS BEHEMAH- we may not bring the Minchas Nesachim (see Background to Menachos 57:11), the Minchah that is brought together with an animal Korban, before the Korban ha'Omer see (Background to Menachos 2:1:II:f)
24)[line 5]ìùúé äìçíL'SHTEI HA'LECHEM (SHTEI HA'LECHEM)
(a)The Shtei ha'Lechem is an offering of two loaves of bread (that are Chametz) that is brought on Shavu'os. It is baked from the newly grown wheat (Vayikra 23:17). One loaf is given to the Kohen Gadol and the other is divided among the rest of the Kohanim in the Mikdash at the time. They are eaten on the day of Shavuos and the night afterwards, until midnight (RAMBAM Hilchos Temidin u'Musafin 8:11).
(b)Afterwards, all new wheat is permitted to be used for Menachos
25)[line 16]ëäï áòì îåíKOHEN BA'AL MUM - a Kohen with a physical blemish which renders him unfit to perform the Avodah in the Beis ha'Mikdash (AVODAH: BA'AL MUM)
(a)It is forbidden for a Kohen who has a Mum (blemish) to do the Avodah in the Beis ha'Mikdash, whether the Mum is a Mum Kavu'a (a permanent blemish; e.g. an amputated hand or foot) or a Mum Over (a temporary blemish; e.g. boils). [According to the RAMBAM in SEFER HA'MITZVOS this is counted as two Lavin (#70 and 71). According to the RAMBAN they are counted as one Lav.]
(b)There are three types of blemishes (Bechoros 43a): 1. blemishes that invalidate a Kohen from doing the Avodah or invalidate an animal from being offered as a sacrifice on the Mizbe'ach; 2. blemishes that only invalidate a Kohen but not an animal; 3. blemishes that invalidate a Kohen and also an animal but only because of Mar'is ha'Ayin (for appearance sake).
(c)If a Kohen who had a Mum did the Avodah: 1. if he had a Mum that invalidates Kohanim and as, his Avodah is Pesulah whether he did it b'Shogeg or b'Mezid, and he is liable to Malkus if he did it b'Mezid (according to the Rabanan. Rebbi rules that he is liable to Misah b'Yedei Shamayim.); 2. if he had a Mum that only invalidates Kohanim, his Avodah is Kesheirah (RAMBAM Hilchos Bi'as ha'Mikdash 6:6); 3. if he had a Mum that only invalidates him because of Mar'is ha'Ayin, he does not receive Malkos and his Avodah is Kesheirah. (Sefer ha'Chinuch #275, 276)
26)[line 18]ãçéãåù äåàD'CHIDUSH HU- it (the Minchas ha'Omer) is an exception [in that it is composed of barley and not wheat like all other Menachos]
27)[line 19] ðôâí äîæáç NIFGAM HA'MIZBE'ACH -the Mizbe'ach was damaged; i.e. if the Kohen performs the Kemitzah with a thought of Pigul (see Background to Menachos 11:26) when the Mizbe'ach was damaged, the Korban does not become Pigul and one who eats its meat is not liable for Kares, and if the Mizbe'ach is repaired later that day he may burn the Kometz on it
28)[line 25]ìçìá åãí ùëï áàéï îëìì äéúøL'CHELEV V'DAM SHE'KEN BA'IN MI'KELAL HETER- [what comparison can be made] to Chelev and blood, which come from a permitted entity (since the rest of the animal is permitted for consumption to an ordinary person)
29)[line 29]ùëï ÷ãåùúä àåñøúäSHE'KEN KEDUSHASAH OSARTAH- [one cannot bring a refutation from Melikah] because its Kedushah causes it to be forbidden. (According to RASHI, Melikah is Machshir the bird of Kodshim to be offered, and it renders a bird of Chulin Neveilah. According to TOSFOS, since the bird is Kodesh, it requires Melikah (and not Shechitah).)
30)[line 32]åàí äùáúäV'IM HESHAVTAH- and if the Kal va'Chomer can be refuted
31)[line 36]îðçú äòåîø úåëéç ùàñåøä ìäãéåè åîåúøú ìâáåäMINCHAS HA'OMER TOCHI'ACH SHE'ASURAH L'HEDYOT U'MUTERES LA'GAVO'AH- the Minchas ha'Omer refutes the proof, since it is forbidden to an ordinary person [because it is Chadash] and yet it is offered to HaSh-m. This means that the flour in the Omer offering is forbidden for consumption because the Omer has not yet been offered, but a Kometz of that flour may be brought on the Mizbe'ach as a Korban.
32)[line 39]ñôéçéïSEFICHIN - (SHEVI'IS: SEFICHIN)
(a)Sefichin are plants that grow by themselves in the Shemitah year. The Torah requires that farmers desist from working the land every seventh year, as described in Vayikra 25:1-7. The fruits that grow during the seventh (Shevi'is) year are holy to the extent that 1. They must be considered ownerless. Anyone may come into any field and pick the fruit that he intends to eat. 2. The fruits may not be bought and sold in a normal fashion. 3. The Torah also requires that they be eaten in the normal way for each fruit.
(b)The word "Sefichim" means "aftergrowth," i.e. that they grew by themselves and were not planted for harvesting this year. According to the Torah, Sefichim may be eaten. The Rabanan decreed that Sefichin of vegetables and grains not be eaten, since the people might plant their fields and claim that the produce grew by itself.
33)[line 40]ñôéçéï àñåøéï áùáéòéúSEFICHIN ASURIN B'SHEVI'IS- all Sefichin are forbidden in Shevi'is. Sefichin are forbidden after Bi'ur (RASHI) or even before Bi'ur (TOSFOS).
34)[line 44]ùëï áàä ìäúéø ìàå ùáúåëäSHE'KEN BA'AH L'HATIR LAV SHEB'SOCHAH- [even according to the opinion that Chadash does not apply in Chutz la'Aretz,] the Omer permits itself by removing the Isur Chadash (it leaves only the Isur Shemitah (RASHI) or it is permitted entirely (TOSFOS)
35)[line 49]îôèí ä÷èøúMEFATEM HA'KETORES - one who compounds the Ketores (KETORES)
(a)See Background to Kerisus 2:8.
(b)It is prohibited to prepare incense with the intention of burning it for one's own purposes (as opposed to donating it to the Beis ha'Mikdash) according to the exact quantities of spices with which the Ketores was prepared (Shemos 30:38). One who prepares such incense b'Mezid (intentionally) after Hasra'ah (being forewarned) is punished with Malkus (lashes). If he was not given Hasra'ah, he is Chayav Kares. If he prepares it b'Shogeg (unintentionally), he must bring a Korban Chatas (as with all sins for which one is liable to Kares b'Mezid). One who smells this incense for his personal pleasure transgress the prohibition of Me'ilah (see Background to Zevachim 35:35). (SEFER HA'CHINUCH Mitzvah #110)