[47a - 50 lines; 47b - 39 lines]
PEREK #5 HOTZI'U LO
1a)[line 1]הכףHA'KAF- the [long-handled] bowl [in which to carry Ketores to the Kodesh ha'Kodashim]
b)[line 2]המחתהHA'MACHTAH- [ostensibly,] the pan [in which to carry coals to the Kodesh ha'Kodashim]
2)[line 2]חפן מלא חפניוCHAFAN MELO CHOFNAV- he withdrew a double handful
3)[line 5][הא] תנא ליה[HA] TANA LEI...- The Gemara asks how our Mishnah can teach that the pan is brought to the Kohen Gadol only at this point, when we learned in the previous Mishnah that he had already filled it with coals and placed upon the fourth row of tiles in the Azarah?
4)[line 6]חותהCHOSEH- fill [the shovel]
5)[line 8]לשכת הכליםLISHKAS HA'KELIM- The Chamber of Utensils. The location of this chamber is unknown. The Tiferes Yisrael suggests that it may be one of the thirty-eight unidentified compartments surrounding the Heichal. Alternatively, this may be another name for Lishkas Pinchas ha'Malbish (TY #20), where the Bigdei Kehunah are stored.
6)[line 9]גדושהGEDUSHAH- heaped
7)[line 9]לשכת בית אבטינס:LISHKAS BEIS AVTINAS- TY #34; The room where the Ketores is compounded, named for the Avtinas family of Kohanim. The Kohen Gadol is taught the art of Chafinah in this room during the week preceding Yom ha'Kipurim. Next to this room is a Mikvah utilized by the Kohen Gadol for his first Tevilah on Yom ha'Kipurim.
8)[line 12]"[וְלָקַח מְלֹא הַמַּחְתָּה גַּחֲלֵי אֵשׁ מֵעַל הַמִּזְבֵּחַ מִלִּפְנֵי ה', וּ]מְלֹא חָפְנָיו [קְטֹרֶת סַמִּים דַּקָּה;] וְהֵבִיא [מִבֵּית לַפָּרֹכֶת]""[V'LAKACH MELO HA'MACHTAH GACHALEI ESH ME'AL HA'MIZBE'ACH MI'LIFNEI HASH-M, U']MELO CHAFNAV [KETORES SAMIM DAKAH;] V'HEVI [MI'BEIS LA'PAROCHES]"- [And he shall take a shovel-full of coals from atop the Mizbe'ach that is in front of HaSh-m, and] his double handful [of finely-ground spices of Ketores;] and he shall bring [them to within the Paroches]" (Vayikra 16:12).
9)[line 14]נעייל, והדר נעיילNE'AYEIL, V'HADAR NE'AYEIL?- should he bring [the pan of coals to the Kodesh ha'Kodashim], and then afterwards bring [the Ketores to the Kodesh ha'Kodashim]?
10)[line 16]ונחתיה [למחתה] עלה וליעולV'NACHTEI LA'MACHTAH [D'GECHALIM] (ALAH) [ILAVEI] V'LEI'OL?- and place the pan [of coals] on top of it (the Ketores in his cupped hands) and bring it [to the Kodesh ha'Kodashim]?
11)[line 17]נשקליה בשיניה ונחתיה למחתהNISHKELEI B'SHINEI V'NACHTEI LA'MACHTAH?- should he take the Machtah in his teeth and place it on the ground?
12)[line 22]נשיאיםNESI'IM (SHIV'AS YEMEI HA'MILUI'M)
(a)The first seven days during which the Avodah was performed in the Mishkan were called the "Shiv'as Yemei ha'Milu'im." The word "Milu'im" means "filling," and refers to the fact that during these days the position of Divine servants was finally "filled" by the Kohanim (RASHI to Vayikra 8:22). These seven days began on the 23rd of Adar and lasted until Rosh Chodesh Nisan, which was the eighth day.
(b)During these Yemei ha'Milu'im, the Kohanim as well as the various components and utensils of the Mishkan were anointed with Shemen ha'Mishchah (see Background to Shekalim 16:6). Many Korbanos, termed Korbanos ha'Milu'im, were offered. Moshe Rabeinu officiated as the Kohen Gadol during this time, demonstrating to Aharon and his sons how the Avodah should be performed. On each of the seven Yemei ha'Milu'im, Moshe assembled and dissembled the Mishkan; on the eighth day, he left it standing. On that day, Aharon was officially appointed as Kohen Gadol and the Shechinah descended to permanently dwell in the Mishkan (RASHI ibid. 9:23).
(c)Beginning on the eighth day, Rosh Chodesh Nisan, the Nesi'im (lit, princes; representatives) of the respective Shevatim offered inauguration sacrifices. Termed the Chanukas ha'Nesi'im, every day for twelve days one Nasi offered his Korban. Every Nasi offered one silver bowl, the weight of one hundred and thirty Shekel, filled with flour and oil to be offered as a Minchah; a silver basin, the weight of seventy Shekel, filled with flour and oil to be offered as a Minchah; one golden long-handled bowl the weight of ten Shekel, filled with Ketores; a yearling bull, a ram, and a sheep offered as Korbenos Olah; a male goat offered as a Chatas; and two bulls, five rams, five male goats, and five sheep offered as Korbenos Shelamim (Bamidbar 7:1-88). Although every Nasi offered the identical Korban, the Midrash explains that they did not confer with each other. Rather, each one thought of his Korban individually to correspond to the characteristics of his Shevet.
13)[line 23]יציבא בארעא, וגיורא בשמי שמיא?!YATZIVA B'AR'A, V'GIYORA BI'SHMEI SHEMAYA?!- the citizen is on the ground, and the foreigner is in the upper heavens!? that is, things appear backward — why should the Kohen Gadol carry the Ketores, with which the main Avodah is performed, in his weaker (and therefore of lesser importance) left hand, while he carries the coals — which simply serve the technical purpose of burning the Ketores — in his right and more important hand?
14)[line 24]זו מרובהZU MERUBAH- [the pan of coals] holds more [and therefore it is necessary to have more control in the hand that holds it]
15)[line 28]ארבעת קביןARBA'AS KABIN- a volume of four Kav (between 5.5 and 9.6 liters, depending upon the differing Halachic opinions)
16a)[line 28]כל הנשים זרדוKOL HA'NASHIM ZERDU- all women deal with "Zered"
b)[line 29]וזרד אימא עלה לגגV'ZERED IMA ALAH LA'GAG- but my mother's Zered rose to the roof; i.e., was the best of all
17)[line 30]בערסןB'IRSAN- [that the "Zered" referred to by Rebbi Yishmael is] a type of porridge made from wheat
18)[line 32]לחולהL'CHOLEH- for a sick individual. a) Rebbi Yishmael explained that since his mother made the best (and therefore most effective) porridge, which she ate while expecting him (since most pregnant woman are sick), he benefited from it in utero and therefore grew to great proportions (RASHI).; b) From that which Zered heals one who is sick, we see it has beneficial properties. Therefore, Rebbi Yishmael, who was raised on his mother's porridge, grew to great proportions (RABEINU CHANANEL).
19)[line 32]בשכבת זרעB'SHICHVAS ZERA- [that the "Zered" referred to by Rebbi Yishmael is one part] of his father's seed. Only part of the Zera (seed) is utilized when a women conceives. "Zered" in this explanation means the part of the plant from which the leaf, flower or fruit forms (O.F. tudel; RASHI).
20a)[line 33]"וַתַּזְרֵנִי חַיִל לַמִּלְחָמָה""VA'TAZRENI CHAYIL LA'MILCHAMAH"- "You girded me with strength in battle" (Shmuel II 22:40). This chapter of Shmuel is the Song of David.
b)[line 34]"וַתְּאַזְּרֵנִי חַיִל לַמִּלְחָמָה""(HA'ME'AZREINI) [VA'TE'AZRENI] CHAYIL LA'MILCHAMAH"- "You girded me with strength in battle" (Tehilim 18:40). This chapter of Tehilim is nearly identical to that in Shmuel, with slight variations. The question of Rebbi Avahu is why the word in Tehilim is spelled with an "Alef."
21a)[line 35]זריתניZERISANI- you "winnowed" me [by selecting the choicest part of the seed from which I was conceived]
b)[line 35]וזרזתניV'ZEIRAZTANI- and then filled me with strength
22)[line 35]פעם אחתPA'AM ACHAS- one time a) on Yom ha'Kipurim (RASHI); b) on Erev Yom ha'Kipurim [too close to sunset to immerse in a Mikvah] (MAHARSHAH; see YEFEI EINAYIM)
23)[line 36]ערביARAVI- an Arabian (king, according to the Midrash)
24)[line 36]נתזה צינוראNITEZAH TZINORA (MASHKIN D'ZAV)
(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)A source of Tum'ah is called an Av ha'Tum'ah. The exception to this is a corpse, which is referred to as the "Avi Avos ha'Tum'ah," due to the fact that it can generate more Tum'ah than any other object. When an object becomes Tamei from coming into contact with an object which is Tamei, that object does not receive the same Tum'ah as that of the first object, but rather a level of Tum'ah one degree weaker than the first. If an object came into contact with an Av ha'Tum'ah, it is called a Rishon l'Tum'ah, or Vlad ha'Tum'ah. Tum'ah received from a Rishon creates a Sheni l'Tum'ah, and that from a Sheni creates a Shelishi (in certain cases), etc.
(c)A metal utensil can become an Avi Avos ha'Tum'ah, an Av ha'Tum'ah, or a Rishon l'Tum'ah (see Insights to Pesachim 14b); a person and all utensils other than earthenware can become an Av ha'Tum'ah or Rishon l'Tum'ah (although Chazal decreed that one's hands sometimes have the status of a Sheni l'Tum'ah); Earthenware utensils can only become a Rishon l'Tum'ah; food and liquids which are Chulin can become a Rishon l'Tum'ah or a Sheni l'Tum'ah; Terumah can become a Shelishi l'Tum'ah as well; and Hekdesh can receive the status of a Revi'i l'Tum'ah.
(d)Any bodily fluid of a Zav or Zavah (see Background to 18:22) classified as a Ma'ayan — literally a fountain — has the status of an Av ha'Tum'ah. A Ma'ayan is a fluid which replenishes itself. The Zov, semen, saliva and urine of a Zav; as well as the secreted blood, saliva and urine of a Zavah, are therefore all Avos ha'Tum'ah.
(e)Although a Nochri cannot become a Zav mid'Oraisa, the Chachamim decreed that the Ma'ayanos of a Nochri are always Metamei as if they came from a Zav. In the story told in our Gemara, spittle from the Arabian king landed on the clothing of Rebbi Yishmael.
25)[line 42]קורותKOROS- the beams
26)[line 42]קלעי שעריKIL'EI SA'ARI- the braids of my hair
27)[line 43]"[וְהֵרִים מִמֶּנּוּ] בְּקֻמְצוֹ...""[V'HERIM MIMENU] B'KUMTZO..." - "[And he shall remove from it] with his three-fingered fistful..." (Vayikra 6:8) (KEMITZAH)
(a)Korbenos Minchah are offerings that contain flour. In all private Menachos, a Kometz of the offering is burned on the Mizbe'ach ha'Chitzon. The remainder of the Minchah (the Sheyarei ha'Minchah) is eaten by male Kohanim in the Azarah, since the Korban Minchah is in the category of Korbanos known as Kodshei Kodashim (see Background to Zevachim 104:29).
(b)A Kometz is defined as that which can be held between the middle three fingers and the palm. The Kohen places his hand in the mixture and removes one handful. He then wipes away the excess extending beyond his three middle fingers using his thumb and pinky until only the Kometz remains.
(c)Kemitzah is only performed when a Minchah is brought by a non-Kohen. A Minchah offered by a Kohen is entirely burned on the Mizbe'ach.
(d)A Kometz of Levonah (frankincense or oliban, a gum resin that comes from trees found in present-day Arabia and India) is placed on top of most Menachos and is later offered upon the Mizbe'ach ha'Chitzon.
28)[line 43]מדה לקומץMIDAH L'KOMETZ- a vessel which holds precisely the amount of the Kometz [of that Kohen]
29a)[line 46]חוזר וחופנהCHOZER V'CHOFNAH- pour the Ketores into his double-handful again
b)[line 47]לפניםLI'FNIM- in the Kodesh ha'Kodashim
30)[line 47]שמעת מינהSHEMA'AS MINAH...- Whether or not the Kohan Gadol must pour the Ketores into his hands again in the Kodesh ha'Kodashim is the subject of a Machlokes (49a).
31a)[line 48]מבורץMEVORATZ- overflowing
b)[line 49]בראשי אצבעותיוB'RASHEI ETZBE'OSAV- [a small amount lifted with] the tips of his fingers
32)[last line]חופהCHOFEH- cover
33)[last line]על פיסת ידוPISAS YADO- the palm of his hand
47b----------------------------------------47b
34)[line 1]מחבתMACHAVAS (MINCHAS MACHAVAS)
(a)A Minchas Machavas is a voluntary Minchah offering that consists of ten Matzos. These Matzos are baked in a pan called a Machavas, which has ten raised sections. The portions of dough are placed upon the elevated parts of the pan so that most of the olive oil drains off, causing the dough to bake into brittle Matzos. After this Minchah is baked, it is broken up and then Kemitzah is performed (Vayikra 2:5).
35)[line 1]במרחשתMARCHESHES (MINCHAS MARCHESHES)
(b)The Minchas Marcheshes is a voluntary Minchah offering that consists of ten Matzos. These Matzos are baked in an oven in a pan called a Marcheshes, which has ten deep sections filled with olive oil. The portions of dough lie in the deep parts of the pan and are baked in the olive oil, causing the dough to bake into soft Matzos. After this Minchah is baked, it is broken up and then Kemitzah is performed (Vayikra 2:7).
36)[line 1]מוחק בגודלוMOCHEK B'GODLO- he wipes away the excess Kometz with his thumb
37)[line 4]מליקהMELIKAH
(a)The first stage in the offering of a Chatas ha'Of (see Background to 24:32) or an Olas ha'Of (see Background to 24:34) is Melikah. The Kohen holds the bird in his right hand and pierces its neck from the back with his right thumbnail, making sure to cut through one Siman (either the trachea or the esophagus).
38)[line 6]בין הביניםBEIN HA'BEINAYIM- [that part of the Minchah that gets stuck] between the fingers
39a)[line 6]דגואיD'GAVA'I- [that part of the Minchah] that lies on the outside [of the fingers]
b)[line 7]דבראיD'BERA'I- [that part of the Minchah] that lies inside [the fingers]
40)[line 14]שחסרוSHE'CHASRU- that were separated from the body of the Minchah
41)[line 17]עליהןALEIHEN- [in order to allow] what remains of the Minchah [to be eaten]
42)[line 12]כל שממנו לאשים הרי הוא בבל תקטירוKOL SHE'MIMENU LA'ISHIM, HAREI HU B'VAL TAKTIRU
(a)Certain parts of every Korban must be offered upon the Mizbe'ach. Chazal derive from the Torah (Vayikra 2:11) that it is prohibited to offer any other part of the Korban on the Mizbe'ach.
43)[line 20]לשום עציםL'SHUM ETZIM- as fuel for the fire atop the Mizbe'ach
44)[line 21]"לריח ניחוח" אי אתה מעלה"L'RE'ACH NICHO'ACH" IY ATA MA'ALEH- one may not offer any other part of a Korban upon the Mizbe'ach as "a pleasing aroma" (the way in which the parts of Korbanos burned upon the Mizbe'ach are referred to in the Torah; e.g. Vayikra 1:9)
45)[line 23]לרבנןL'RABANAN- according to the Rabanan [who disagree with Rebbi Eliezer and do not allow one to burn these parts as fuel either]
46)[line 24]דקמצי שמיניD'KAMTZEI SHEMEINI- that fat [Kohanim, whose fingers press tightly against one another,] should perform the Kemitzah
47)[line 29]היינו הךHAINU HACH- this is the same [question discussed earlier regarding Kemitzah]! It cannot be that Rav Papa was unsure of whether or not Chafinah may be compared to Chafinah, since he then should have asked whether or not one may fashion a vessel equal to the size of the Chafinah of the Kohan Gadol. It must be that his question is independent of the comparison (SI'ACH YITZCHAK).
48a)[line 31]והא איכאV'HA IKA- and this is fulfilled [since even that which is stuck between the fingers is "brought" into the Kodesh ha'Kodashim]
b)[line 32]והא ליכאV'HA LEIKA- and this is not fulfilled [since that which is stuck between the fingers is not "taken" intentionally]
49a)[line 33]כדקמצי אינשיKED'KAMTZI INSHI- the way in which people generally perform Kemitzah; i.e., by holding their hands with the fingers pointed downward, sticking their fingers into the Minchah, and then curling them upward.
b)[line 34]בראשי אצבעותיוB'RASHEI ETZBE'OSAV- a) if he places his hand palm downward upon the Minchah and then curls his fingers around the Kemitzah (RASHI); b) if he picks up small amounts with his fingertips until he amasses a Kometz-full (RABEINU CHANANEL)
c)[line 34]מלמטה למעלהMIL'MATA L'MAILAH- a) if he holds his hands palm downward and digs into the Minchah with his fingertips pointing downward (RASHI); b) if he presses the heel of his hand, with his fingers pointing upward, into the Minchah far enough so that he can curl his fingers around a Kometz of the Minchah (TOSFOS to Menachos 11a)
d)[line 35]מן הצדדיןMIN HA'TZEDADIM- if he presses his hands, palm upward, into the Minchah with his fingers spread apart, thereby forcing the Kometz to rise from between his fingers into his hand
50a)[line 36]כדחפני אינשיKED'CHAFNI INSHI- the way in which people generally perform Chafinah; i.e., by bringing the heels of their hands together under the Ketores until they are cupped
b)[line 38]בזו ובזוB'ZU UV'ZU- [if he took a handful of Ketores] with each [hand separately]