[11a - 44 lines; 11b - 47 lines]
1)[line 1]ëìéìKALIL- fully burnt [upon the Mizbe'ach]
2)[line 3]îðçú çåèàMINCHAS CHOTEI - the Oleh v'Yored sacrifice of one who is very poor (MINCHAS CHOTEI)
(a)One is obligated to offer a Korban Oleh v'Yored in three specific cases:
1.Shevu'as ha'Edus (see Background to 8:23),
2.Korban Shevu'ah (see Background to 8:24),
3.Tum'as Mikdash v'Kodashav (see Background to 8:25).
(b)The makeup of a Korban Oleh v'Yored varies depending upon the means of the penitent:
1.A wealthy individual must offer a female sheep or goat as a Korban Chatas (Korban Ashir).
2.One who cannot afford a sheep must offer a pair of turtledoves (Torim) or young common doves (Bnei Yonim), one as a Korban Olah and one as a Korban Chatas (Korban Oleh v'Yored b'Dalus).
3.If he cannot afford even a pair of birds, he may offer one-tenth of an Eifah of fine flour as a Minchas Chatas (Korban Oleh v'Yored b'Dalei Dalus). The Minchas Chatas is not mixed with oil, nor is Levonah (frankincense) sprinkled on top of it (Vayikra 5:5-13).
(c)A Minchas Chotei does not become invalid if it enters the Heichal. This is because the Torah prohibits only blood from entering the inner sanctum (see below, entry #11).
3)[line 3]úåëéçTOCHI'ACH- proves (see below, entry# 8)
4)[line 4]çèàú äòåóCHATAS HA'OF - a bird offered as a Chatas sacrifice (CHATAS HA'OF)
(a)The offering of a Chatas ha'Of consists of three procedures:
1.MELIKAH - Standing on the floor near the southwestern corner of the Mizbe'ach, the Kohen holds the bird in his right hand and slaughters it by piercing its neck from the back with his right thumbnail. He makes sure to cut through one Siman (either the trachea or the esophagus), but not to sever the entire neck of the bird.
2.HAZAYAH - The Kohen sprinkles some blood directly from the neck of the bird onto the Mizbe'ach below the Chut ha'Sikra (a red line which runs from halfway up one end of the Mizbe'ach to halfway up the other, dividing the top half of the Mizbe'ach from the bottom half).
3.MITZUY - The Kohen presses the cut neck of the bird to the Mizbe'ach, squeezing its blood onto the Mizbe'ach.
(b)Once this process is complete, the entire Chatas ha'Of is eaten by Kohanim in the Azarah (inner courtyard of the Beis ha'Mikdash). No part of this Korban is burned upon the Mizbe'ach (Vayikra 5:8-9).
(c)Our Gemara asks that since a Chatas ha'Of may enter the Heichal and contains blood, it should serve as a more effective Tochi'ach than a Minchas Chotei.
5)[line 4]çèàú äòåó áòéà ãøáé àáéï äéàCHATAS HA'OF BE'AYA D'REBBI AVIN HI- [whether or not the blood upon the neck of] a Chatas ha'Of [becomes Pasul when it enters the Heichal] is the subject of a question posed by Rebbi Avin [that remains unanswered (see 92b)]
6)[line 6]îéï æáçMIN ZEVACH- a type of animal sacrifice
7)[line 6]åçæø äãéï ìà øàé æä ëøàé æäV'CHAZAR HA'DIN; LO RE'I ZEH K'RE'I ZEH- see next entry
8)[line 7]öã äùåäTZAD HA'SHAVEH - deriving Halachos from a common denominator (MAH HA'TZAD)
(a)In a Beraisa found in the introduction to the Sifra (the Halachic Midrash on Vayikra), Rebbi Yishmael lists the thirteen methodologies employed by Chazal when determining Halachah from the verses of the Torah. One of them is called "Binyan Av" or "Mah Matzinu" ("just as we have found"). A Binyan Av - literally "building through a father" - refers to establishing a certain law in one area of the Torah, and then applying it to other comparable circumstances.
(b)One may compare two sections of the Torah through a Binyan Av or a Kal va'Chomer only if there is no logical argument against comparing the two sections. If such an argument, known as a "Pirchah," exists, then the Binyan Av or Kal va'Chomer may not be applied.
(c)In the case of a Pirchah, the Gemara will sometimes attempt to reestablish the Mah Matzinu through a "Yochi'ach"/"Tochi'ach (fem.)." Literally a proof, this involves showing that the Halachah that we wish to apply is in effect in a third section of the Torah - one to which the Pirchah is not applicable.
(d)Usually, the Gemara will respond with a second Pirchah, this time one that draws a distinction between the Yochi'ach and the target of the Mah Matzinu. If this Pirchah does not apply to the first attempted source, then it itself becomes the Yochi'ach.
(e)The Gemara then forms a "Mah ha'Tzad" or "Tzad ha'Shaveh" - a common denominator. This involves finding a property shared by the two prospective sources, aside from the Halachah that we wish to derive. We may then conclude that since the target subject shares the common denominator, the Halachah in question applies to it as well.
(f)The terminology of the Gemara in such a situation is "v'Chazar ha'Din" - the ruling returns [back and forth]; "Lo Re'i Zeh k'Re'i Zeh" - the characteristics of this one are unlike the characteristics of this one, and vice versa; but the "Tzad ha'Shaveh" - the common denominator - teaches us that the derivation is valid. This process can continue, with the Gemara asking a Pirchah upon the common denominator and attempting to introduce yet a third comparison that will solidify the Tzad ha'Shaveh.
9)[line 8]÷ãùé ÷ãùéíKODSHEI KODASHIM (KODSHIM KALIM... KODSHEI KODASHIM: Two Categories of Consecrated Animals)
(a)The category of Kodshim Kalim - "light" Korbanos - includes Korbenos Shelamim, Todah, Ma'asar Behemah, Pesach, and Bechor. These may be slaughtered anywhere in the Azarah, and may afterwards be eaten anywhere in Yerushalayim by any member of Klal Yisrael - both men and women - as long as they are Tahor.
(b)The category of Kodshei Kodashim - particularly consecrated Korbanos - includes Korbenos Olah, Chatas, Asham, and Menachos. These may be slaughtered (when applicable) only in the northern part of the Azarah. Those parts of these Korbanos which are eaten may be consumed only in the Azarah, and only by Kohanim.
10a)[line 12]àéï ìäï ÷öáäEIN LA'HEM KITZVAH- they do not have a set [minimum] price
b)[line 13]éù ìå ÷öáäYESH LO KITZVAH- it has a set price [as it must be worth a minimum of two Sela'im]
11)[line 14]"[åëì çèàú àùø éåáà î]ãîä [àì àäì îåòã ìëôø á÷ãù ìà úàëì áàù úùøó]""[V'CHOL CHATAS ASHER YUVA MI']DAMAH [EL OHEL MO'ED L'CHAPER BA'KODESH LO SE'ACHEL; BA'ESH TISAREF]"- "[And every Chatas whose] blood [is brought into the Sanctuary to atone in the Holy (Chamber) may not be consumed; it must be burned in fire]" (Vayikra 6:23). This verse refers to a Korban Chatas that is offered in the outer Courtyard (Azarah), such a s a standard Chatas Chelev. (See Insights.)
12)[line 16]''ãí'' ''ãîä''''DAM'' ''DAMAH''- [other Korbanos are excluded from that which the verse could have been written with the word] "Dam" [and instead is written with the word] "Damah"
13)[line 18]äééðå ãàéú÷ù îðçä ìçèàú îðçä ìàùíHAINU D'ISKASH MINCHAH L'CHATAS MINCHAH L'ASHAM- [the following] is why a Korban Minchah is compared to both a Korban Chatas and a Korban Asham (see next entry)
14)[line 19]"... ÷ãù ÷ãùéí äåà, ëçèàú åëàùí""… KODESH KODASHIM HI, KA'CHATAS VECHA'ASHAM"- "... it has the status of Kodesh Kodashim, as a Chatas and an Asham" (Vayikra 6:10). This verse refers to a Korban Minchah (see next entry).
15)[line 21]÷îöäKEMATZAH - he separated the Kometz from the Korban Minchah(KORBAN MINCHAS YACHID)
(a)Korbenos Minchah are offerings that contain flour. In all private Menachos, a Kometz of the offering is removed by the Kohen, placed into a Kli Shares (sanctified vessel), and then burned on the Mizbe'ach ha'Chitzon (Outer Altar). 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 above, entry #9) (Vayikra 2; 6:7-11).
(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 (Vayikra 6:16).
(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.
16)[line 22]îðçú ðãáäMINCHAS NEDAVAH - voluntary Menachos offered by an individual (MINCHAS NEDAVAH)
(a)The Torah records five types of Menachos Nedavah (voluntary flour offerings) (Vayikra 2:1-13). These are a Minchas Soles, a Minchas Chalos, a Minchas Rekikin, a Minchas Machavas, and a Minchas Marcheshes.
(b)All of these Menachos require flour no less than one Isaron, one Log of olive oil per Isaron, and one Kometz of Levonah. The oil is used in the kneading and the baking of the flour. The five types of Menachos differ as follows:
1.The MINCHAS SOLES is the only Minchah in which the Kometz is removed before the Minchah is baked (hence the Minchah is still in the state of Soles - fine flour - from which this Minchah receives its name). The oil and flour are mixed, Levonah is placed on one side of the mixture, and then the Kohen performs HAGASHAH, KEMITZAH and HAKTARAH. In Hagashah, the owner brings the Minchah to a Kohen who touches the utensil containing the Minchah to the southwest corner of the Mizbe'ach. In Kemitzah, the Kohen removes a Kometz from the Minchah, places it into another utensil and places the Kometz of Levonah upon it. In Haktarah, the Kohen walks up to the top of the Mizbe'ach, salts the Kometz and burns it on the bonfire. The Sheyarei ha'Minchah are eaten by the Kohanim (Vayikra 2:1).
2.The MINCHAS CHALOS is one type of Minchas Ma'afeh Tanur - Menachos that are baked directly upon the floor of a metal oven. A dough of flour and oil is kneaded with lukewarm water; this is referred to as Lishah (TOSFOS to Menachos 57a DH Minchas, RAMBAM Hilchos Ma'aseh ha'Korbanos 12:21, CHAZON ISH Menachos 34:1). It is then divided into ten Chalos (which may not become Chametz) and baked. Next, the Chalos are folded and broken into pieces (Pesisah). Oil is added to the pieces, and this oil is thoroughly mixed together with the pieces (Belilah). The remainder of the oil is then poured on top of the dough (Yetzikah). Levonah is added, and Hagashah, Kemitzah and Haktarah are performed, as above. The Sheyarei ha'Minchah are eaten by the Kohanim (Vayikra 2:4).
3.The MINCHAS REKIKIN is the other type of Minchas Ma'afeh Tanur. It differs from the Minchas Chalos in that the Rekikin are smeared with oil after the baking, before the Pesisah. Otherwise, its preparation is exactly like the Minchas Chalos (Vayikra 2:4).
4.The MINCHAS MACHAVAS consists of ten Matzos 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. Levonah is added, and Hagashah, Kemitzah and Haktarah are performed, as above. The Sheyarei ha'Minchah are eaten by the Kohanim (Vayikra 2:5).
5.The MINCHAS MARCHESHES consists of ten Matzos 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. Levonah is added, and Hagashah, Kemitzah and Haktarah are performed, as above. The Sheyarei ha'Minchah are eaten by the Kohanim (Vayikra 2:7).
17)[line 23]ìøáé àìéòæøL'REBBI ELIEZER- according to the opinion of Rebbi Eliezer [who maintains that there is no difference between a Chatas and an Asham]
18)[line 24]ùìà áëìé ùøúSHE'LO BI'CHLI SHARES- [if the Kemitzah is] not [placed] in a sanctified vessel [but is rather carried by the to the Mizbe'ach in the hand of the Kohen]
19)[line 26]áà ìòåáãä áéãBA L'OVDAH B'YAD- if he wishes to perform its service by hand
20)[line 26]éîéï ëçèàúBI'YEMIN K'CHATAS- [he must do so] with his right hand just as [the Zerikas ha'Dam of] a Korban Chatas [must be performed with the Kohen's right finger (24a)]
21)[line 26]áùîàì ëàùíB'SEMOL K'ASHAM- [the Kometz may even be removed] with his left hand just as [the Zerikas ha'Dam of] a Korban Asham [may be performed with the Kohen's left hand (ibid.)]
22)[line 27]äàé ÷øà îôé÷ ìéä ìäëé åîôé÷ ìéä ìäëé?HAI KRA MAPIK LEI L'HACHI U'MAPIK LEI L'HACHI?- does he utilize this [one] verse for this [derivation regarding which Chatas must be offered Lishmah] and utilize [as well it for another [derivation regarding which hand the Kohen must use in his offering of the Korben]?
23)[line 29]"[... çèàú] äåà""[… CHATAS] (HI) [HU]"- "... it is [a Chatas]" (Vayikra 4:24). This verse refers to a standard Korban Chatas.
24)[line 29]"[... çèàú] äåà""[… CHATAS] HI"- "... it is [a Chatas]" (Vayikra 5:12). This verse refers to a Minchas Chotei.
25)[line 30]ìøáðïL'RABANAN- according to the Rabanan [who disagree with Rebbi Eliezer and maintain that an Asham is unlike a Chatas in that a) it is not invalid if offered she'Lo Lishmo (since it is compared to a Minchas Nedavah), and b) it is not invalid if its blood is brought in to the Ohel Mo'ed (because of "Dam" "Damah"), but yet who still must agree that an Asham is compared to a Chatas (Vayikra 7:7; see Background to 10:25)]
26)[line 30]èòåðäTE'UNAH- requires
27)[line 30]ñîéëäSEMICHAH- leaning upon the head of the Korban with all of one's might in the northern part of the Azarah (inner courtyard of the Beis ha'Mikdash)
28)[line 32]áàçøéí ìùí çèàú ôìéâéBA'ACHERIM L'SHEM CHATAS PELIGEI- they argue regarding other Korbanos offered as a Korban Chatas [in that Rebbi Eliezer maintains that they are valid]. Both Rabah and Rebbi Yochanan agree that other Korbanos offered as a Korban Pesach are invalid, as the Beraisa now cited by our Gemara makes clear.
29)[line 33][ë]ãúðéà[KE]D'TANYA- [as] we learned in a Beraisa. Both Rebbi Yochanan and Rabah derive their opinions from the Beraisa, as we will explain, although our Gemara does not explain their source (RASHI; see also TOSFOS to 11b DH Amar).
30)[line 33]äôñç ùòáøä ùðúåHA'PESACH SHE'AVRAH SHENASAH (MOSAR HA'PESACH: A Leftover Pesach Sacrifice)
(a)An animal designated as a Korban Pesach (see Background to 7:55) that was not offered as such for any reason (e.g., it was lost on the fourteenth of Nisan) is termed a "Mosar ha'Pesach." Such an animal may be offered at any time as a Korban Shelamim (see Background to 7:10). A Mosar ha'Pesach is identical to a Shelamim other than that which it may be eaten for only one day and the following night, as opposed to the two days and intervening night allowed for a regular Korban Shelamim.
(b)Some opinions maintain that before one may offer a Mosar ha'Pesach as a Korban Shelamim, it requires an Akirah - an active uprooting of its status (TOSFOS to Pesachim 60b DH b'She'ar; see Background to Pesachim 64:2). According to these authorities, if the animal is slaughtered without an Akirah, it is still a Pesach and therefore invalid since it was not slaughtered at the proper time for a Korban Pesach (see Pesachim 60b). The offering of a Mosar ha'Pesach "she'Lo Lishmo" - with intent that it be a regular Shelamim or Olah - is enough to qualify as an Akirah.
(c)A Korban Pesach must consist of an unblemished male lamb or goat within its first year (Shemos 12:5). If an animal designated as a Korban Pesach is older than a year, it is invalid and has the status of a Mosar ha'Pesach.
31)[line 33]ùçèå áæîðå ìùîåSHACHATO BI'ZEMANO LI'SHMO- it was slaughtered as a Korban Pesach at the proper time [to slaughter a Pesach; namely, the afternoon of the fourteenth of Nisan]
32)[line 35]àéðå ëùø ìùîåEINO KASHER LI'SHMO- [a Korban Pesach] is invalid if slaughtered as a Korban Pesach (see 8b)
33)[line 35]àéðå ãéï...?EINO DIN...? (KAL VA'CHOMER)
(a)In a Beraisa found in the introduction to the Sifra (the Halachic Midrash on Vayikra), Rebbi Yishmael lists the thirteen methodologies employed by Chazal when determining Halachah from the verses of the Torah. One of these is Kal va'Chomer. This is a logical argument in which proof of a law is shown by means of an already proven stronger law. A Kal va'Chomer can be applied to permit (i.e., something must be permitted since that which is more likely to be forbidden is already permitted) as well as to forbid (i.e., something must be forbidden since that which is more likely to be permitted is already forbidden). Because a Kal va'Chomer is based upon pure logic, one need not have a tradition in order to apply it. In this, a Kal va'Chomer differs from the other thirteen methodologies found in the Beraisa.
(b)The Gemara will often describe the source of a Halachah as a "Din." Although this can refer to any of the thirteen methodologies in the Beraisa mentioned above, it very often refers to a Kal va'Chomer. Our Gemara asks rhetorically, is the following not a Kal va'Chomer?
34)[line 39]ëê àúä àåîø?KACH ATAH OMER?- would you indeed say such a thing?
35)[line 39]îä ìé...MAH LI…- [and furthermore, your Kal va'Chomer is not tenable, since] what [proof] is it to me ...
36)[line 40]åéåëùøå àçøéí áæîðå ìùîå, ùëï äåà ôñåì ìùí àçøéí?V'YUCHSHERU ACHERIM BI'ZEMANO LI'SHMO, SHE'KEN HU PASUL L'SHEM ACHERIM?- would you then validate other Korbanos offered on the afternoon of the fourteenth of Nisan as a Pesach, when it itself is invalid if offered [at that time] as another Korban? It is from this argument of Rebbi Eliezer that Rebbi Yochanan arrives at his conclusion. Since the opinion of Rebbi Eliezer as expressed here is that the relationship between any given Korban and other Korbanos is reciprocal, it stands to reason that just as a Chatas offered she'Lo Lishmah is invalid, so too any other Korban offered as a Chatas should be invalid.
37)[line 41]äåøòúä ëç ôñç åðúú ëç áùìîéí!HORATA KO'ACH PESACH V'NASATA KO'ACH BI'SHELAMIM!- you have diminished the efficacy of [intention to slaughter] a Pesach [she'Lo Lishmo to invalidate it, since it is valid when slaughtered as a Shelamim during the entire year] and you have boosted the efficacy of [intention to slaughter] a Shelamim [she'Lo Lishmo to invalidate it, since it is invalid when slaughtered as a Pesach on Erev Pesach]!
38)[line 42]îåúø ôñç áà ùìîéíMOSAR PESACH BA SHELAMIM- see above, entry #30
39)[line 42]îåúø ùìîéíMOSAR SHELAMIM- a leftover Korban Shelamim [that had been lost and subsequently found only after its owner had already offered a different animal in its stead]
11b----------------------------------------11b
40)[line 1]îåúø çèàú áà òåìäMOSAR CHATAS BA OLAH- a leftover Chatas is offered as an Olah [in a case wherein one designated money to purchase a Chatas and there was some leftover, or wherein he designated two Korbanos -- one as insurance -- and the second proved unnecessary]
41)[line 5]àéðå ãéï ùúäà ôñåìä?EINO DIN SHE'TEHEI PESULAH?- is it not a Kal va'Chomer that it should be invalid? This is not a correct conclusion, as our Mishnah teaches that an Olah offered as another Korban is valid. It is from this discussion that Rabah concluded that Rebbi Eliezer maintains that other Korbanos offered as a Korban Chatas are valid. If this were not true, he should have responded to the argument of Rebbi Yehoshua by claiming that indeed, an Olah offered as a Chatas is invalid (see also TOSFOS DH Amar).
42)[line 6]ëùøä ìùîä ëì äùðä ëåìäKESHERAH LI'SHMAH KOL HA'SHANAH KULAH- it is valid when offered as a Chatas the entire year (i.e., at all times) [and therefore an Olah offered as a Chatas is also valid]
43)[line 13]"åìà éçììå, àú-÷ãùé áðé éùøàì àú àùø éøéîå ìä'""V'LO YECHALELU ES KODSHEI BNEI YISRAEL, ES ASHER YARIMU LA'SH-M"- "And [the Kohanim] shall not profane that which has been sanctified by Bnei Yisrael, that which they have donated to HaSh-m" (Vayikra 22:15). The plain meaning of this verse is that Kohanim may not give Terumah (see next entry) to non-Kohanim to eat. Our Gemara derives other laws from it as well.
44)[line 17]èáìTEVEL
(a)After a crop is harvested and brought to the owner's house or yard, he must separate Terumah from the crop and give it to a Kohen (Bamidbar 18:12; Devarim 18:4). Although the Torah does not specify an amount that must be given, the Rabanan set the requirement at between one fortieth and one sixtieth of the total crop.
(b)Once Terumah has been separated from the produce, the first tithe must be separated. One tenth of the remaining produce is given to a Levi; this is known as Ma'aser Rishon. The Levi, in turn, must separate one tenth of his Ma'aser Rishon and give it to a Kohen (Bamidbar 18:26). This is called Terumas Ma'aser.
(c)Once Terumah Gedolah and Ma'aser Rishon have been separated from the crop, it is time to separate the second tithe. In the third and sixth years of the seven-year Shemitah cycle this tithe is called Ma'aser Ani, and it is given to the poor (Devarim 14: 28-29).
(d)During the first, second, fourth and fifth years of the seven-year Shemitah cycle, the second tithe is called Ma'aser Sheni. Ma'aser Sheni must be brought to Yerushalayim and eaten there while one is in a state of purity (Devarim 14: 22-27).
(e)If it is impractical to bring the actual food to Yerushalayim, Ma'aser Sheni produce may be redeemed with money. This money receives the status of Ma'aser Sheni, and is then brought to Yerushalayim. In Yerushalayim the money is used to buy food, which in turn receives the Kedushah of Ma'aser Sheni and must be eaten b'Taharah in Yerushalayim.
(f)If the owner of the Ma'aser Sheni redeems his own Ma'aser, he must add a fifth of the total value (equal to a quarter of the original value) onto the money used; if someone else redeems it, he may do so with money equal to the value of the Ma'aser (Vayikra 27: 30-31).
(g)Until Terumah and Ma'asros have been properly separated, the produce is termed "Tevel" and may not be eaten. The word "Tevel" means a mixture, and can be used to refer to any produce from which one must separate a part. If one intentionally eats Tevel, then he receives Misah b'Yedei Shamayim (see Background to Sukah 25:25).
45)[line 18]àí ëï, ìëúåá ÷øà "àùø äåøîå"IM KEN, LI'CHTOV KRA "ASHER HURMU"- if it were so [that the verse comes to teach only the teaching of Shimon achi Azaryah], the verse should have been written as "that which they raised up" [in the past tense]
46)[line 20]ëùøéï åàéï îøöéïKESHERIN V'EIN MERATZIN- [when Shimon achi Azaryah rules that Korbanos slaughtered with the intention that they are Korbanos of a higher Kedushah then they are valid, does this mean that] they are valid but they are not pleasing [to HaSh-m and they therefore must be re-offered]?
47)[line 21]áúøúé ôìéâéB'TARTEI PELIGEI- there are two points regarding which [the Tana Kama and Shimon achi Azaryah] disagree [since the Tana Kama maintains that all Korbanos other than a Chatas or a Pesach slaughtered she'Lo Lishman are valid but not Meratzeh, whereas Shimon achi Azaryah rules that they are either completely valid or completely invalid]
48)[line 21]äáëåø åäîòùøHA'BECHOR VEHA'MA'ASER …- This is a quote from the opinion of Shimon achi Azaryah as cited in our Mishnah.
49)[line 23]áëåø áø øéöåéé äåàBECHOR BAR RITZUY HU? - is a first-born animal offered as appeasement? (BECHOR BEHEMAH TEHORAH)
(a)An ox, goat, or sheep first-born to its mother in the possession of a non-Kohen is automatically Kadosh (sanctified). Nevertheless, its owner should verbally sanctify it by declaring that it has the Kedushah of a Bechor, similar to the way in which one sanctifies a Korban (Erchin 29a, based on Devarim 15:19). He must then give it to a Kohen; it may not be redeemed.
(b)If the animal is unblemished, the Kohen must offer it as a Korban during its first year of life. After its blood and Eimurim (see Background to Yevamos 7:8 and 100:9) are offered on the Mizbe'ach, it may be eaten in Yerushalayim over the following two days and intervening night.
(c)An unblemished Bechor may not be redeemed by the Kohen with money. If the animal was born with or developed a Mum (a blemish that invalidates it as a Korban; see Background to Sanhedrin 5:24c), then it becomes the personal property of the Kohen, who must slaughter and eat it within its first year of life. If it developed a Mum after its first year, then it must be slaughtered and eaten within thirty days. A Kohen may give away or sell a Bechor with a Mum, even to a non-Kohen. He may not, however, sell it in a meat market nor weigh it in a standard manner.
(d)Since the offering of a Bechor is unrelated to any action or decision of the Kohen, it has no element of "Ritzuy." Ritzuy refers to that which a Korban improves the relationship that one has, at it were, with HaSh-m. Any Korban that achieves atonement, such as a Chatas or an Asham, has an element of Ritzuy. An Olah, which atones for the transgression of positive Mitzvos, and even a Shelamim, which "creates peace between HaSh-m and the one who offers it, " also have elements of Ritzuy. A Bechor, however, does not.
50)[line 24]îéãé àéøéà?MIDI IRYA?- is this a proof?
51)[line 25]îàé ÷î"ì, âáåä åðîåê ÷î"ì? úðéðà!MAI KA MASHMA LAN, GAVOHA V'NAMUCH KA MASHMA LAN? TENINA!- what then is the novel idea expressed [by the example given by Shimon achi Azaryah] - is it to teach examples of higher and lower [degrees of Kedushah in Korbanos]? This we have [already] learned in a[nother] Mishnah!
52)[line 28]÷åãîéíKODMIM- precedes [when both are waiting to be offered]
53)[line 28]îúï àøáòMATAN ARBA - applying [blood of a sacrifice to the altar in the manner of two that are] four (SHETAYIM SHE'HEN ARBA)
(a)The Dam ha'Nefesh (lifeblood) that exits the body of every Korban (sacrifice) following its slaughter is collected in a bowl (Kabala 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)The blood of Korbenos Olah (see Background to Kidushin 55:3), Asham (see Background to Zevachim 2:6), Shelamim (see Background to Kidushin 55:4), and Todah (see Background to Kidushin 51:7) is applied 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 Mizbe'ach with a single swipe, and then he walks west and then south until he reaches the southwestern corner, at which point he applies the blood to the western and southern sides with a single swipe. This 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 to the Keranos above the Chut ha'Sikra.
54)[line 28]ñîéëäSEMICHAH- see above, entry #27
55)[line 29]ðñëéíNESACHIM - offerings that accompany a Korban (NESACHIM)
(a)Nesachim are wine libations poured along with the offering of a Korban Shelamim or Olah. Nesachim accompany both public Korbanos (Korbenos Tzibur) (Bamidbar 28:11-15, 20-21) and Korbanos offered by an individual (Korbenos Yachid) (Bamidbar 15:3-16). A meal offering consisting of fine wheat flour and olive oil termed a "Minchas Nesachim" is offered along with the Nesachim.
(b)The volume of wine necessary for the libation, as well as the volume of flour and oil mixed together for the Minchas Nesachim, varies depending upon the animal offered:
1.A bull or cow requires 1/2 Hin, which is the equivalent of 6 Lugin (approximately 1.8, 2, or 3.6 liters, depending upon the differing Halachic opinions), of both wine for Nesachim as well as oil for its Minchas Nesachim. Three Esronim (approximately 6.5, 7.5, or 13 liters, depending upon the differing Halachic opinions) of flour are required for its Minchah.
2.A ram - defined as a male sheep at least thirteen months old - requires 1/3 Hin, which is the equivalent of 4 Lugin (approximately 1.2, 1.4, or 2.4 liters, depending upon the differing Halachic opinions), of both wine for Nesachim as well as oil for its Minchas Nesachim. Two Esronim (approximately 4.3, 5, or 8.6 liters, depending upon the differing Halachic opinions) of flour are required for its Minchah.
3.A lamb or goat within their first year require 1/4 Hin, which is the equivalent of 3 Lugin (approximately .9, 1, or 1.8 liters, depending upon the differing Halachic opinions), of both wine for Nesachim as well as oil for its Minchas Nesachim. One Isaron (approximately 2.15, 2.5 or 4.3 liters, depending upon the differing Halachic opinions) of flour are required for their Menachos.
56)[line 29]úðåôú çæä åùå÷TENUFAS CHAZEH V'SHOK- the waving of the breast and right front thigh [of a Korban Shelamim (before they are given to the Kohen; see Background to 7:10)]
57a)[line 29]äà òé÷øHA IKAR- this [Mishnah] is the main [teaching]
b)[line 29]ääéà àâøøà ðñáäHA'HI AGERARA NASBAH- that [Mishnah] teaches it as an aside
58)[line 31]áéï äòøáéíBEIN HA'ARBAYIM- lit. between the evenings; in the afternoon [when it is valid as a Pesach, and therefore invalid if offered as any other sacrifice]
59)[line 32]î÷åáì àðé îôé ùáòéí åùðéí æ÷ïMEKUBAL ANI MI'PI SHIV'IM V'SHENAYIM ZAKEN- I have a tradition from seventy-two elder (i.e., the Sanhedrin - supreme court). The Gemara (12b) explains the curious terminology of the singular "elder" used to refer to a group.
60)[line 33]áéùéáäB'YESHIVAH- to act as head of the Yeshivah (the "Rosh ha'Yeshivah")
61)[line 33]ëì äæáçéí äðàëìéïKOL HA'ZEVACHIM HA'NE'ECHALIN- all sacrifices that are consumed [by people, as opposed to a Korban Olah which is completely burned upon the Mizbe'ach]
62)[line 34]ìà äåñéóLO HOSIF- he did not add [a Korban that is invalid when offered she'Lo Lishmo to those listed by the Chachamim]
63)[line 37]îàé "ëàéìå"?MAI "KE'ILU"?- what [did Ben Beseirah] mean [when he said that if one slaughtered a Korban Pesach in the morning of Erev Pesach it is] "as if" [he slaughtered it in the afternoon if there is no difference between the morning and afternoon of Erev Pesach regarding the offering of a Korban Pesach]?
64)[line 37]àééãéAIDI- since
65)[line 38]àãîéôìâéAD'MIFLEGEI- instead of disagreeing
66)[line 40]äåàéì åî÷öúå øàåéHO'IL U'MIKTZASO RA'UY- since part of the day is fit [for the offering of the Korban Pesach, it would be invalid if offered during the other part of day whether it was offered Lishmah or she'Lo Lishmah]
67)[line 41]áéï ùðé òøáéíBEIN SHNEI ARAVIM- between two evenings (i.e., between the end of the previous evening, which ended upon the rising of the sun of the following morning, and the beginning of the end of that evening, which occurs upon the setting of the sun]
68)[line 41]úîéãTAMID - the twice-daily communal Olah sacrifice (KORBAN TAMID)
(a)The Korban Tamid consists of two male sheep which are less than one year old. One sheep is offered as a Korban Olah in the morning, known as the Tamid Shel Shachar, and the second - called the Tamid Shel Bein ha'Arbayim - is offered as a Korban Olah in the afternoon. One tenth of an Eifah (approx. two quarts) of flour, mixed with one quarter of a Hin (approx. one quart) of hand pressed olive oil, is offered with each sheep as a Minchah (meal offering). One quarter of a Hin of wine is offered with each sheep as a wine libation (Bamidbar 28:5).
69)[line 41]"[àú äëáù äàçã úòùä áá÷ø åàú äëáù äùðé úòùä] áéï äòøáéí""[ES HA'KEVES HA'ECHAD TA'ASEH VA'BOKER, V'ES HA'KEVES HA'SHENI TA'ASEH] BEIN HA'ARBAYIM"- "[Offer the first sheep in the morning, and the second sheep shall be offered] in the afternoon" (Shemos 29:39).
70)[line 44]ðøåúNEROS - lamps (of the Menorah) (HADLAKAS HA'NEROS)
(a)Every afternoon toward evening a Kohen kindles the Menorah in the Beis ha'Mikdash (Hadlakas ha'Neros). The Kohen places enough oil into the lamps of the Menorah for it to burn throughout the entire night.
(b)In the morning, a Kohen cleans out the charred wicks and any oil that remain in the Menorah's lamps, and replaces them with fresh wicks and oil (Hatavas ha'Neros, or Dishun ha'Menorah). The spent wicks are placed in the pile of ashes next to the ramp of the Mizbe'ach formed by the Terumas ha'Deshen (see Background to Yoma 12:28).
71)[line 44]"[åáäòìåú àäøï àú äðøåú] áéï äòøáéí [é÷èéøðä]""[UV'HA'ALOS AHARON ES HA'NEROS] BEIN HA'ARBAYIM [YAKTIRENAH...]"- "[And when Aharon causes the flames to rise up by kindling them] in the afternoon [he shall burn it...]" (Shemos 30:8). This verse refers to the Ketores (see below, entry #76).
72)[line 45]"[... éòøê àúå àäøï åáðéå îòøá òã-á÷ø...]""[… YA'AROCH OSO AHARON U'VANAV] ME'EREV AD BOKER..."- "[... Aharon and his sons shall arrange it to remain lit] from evening until morning..." (Shemos 27:21). This verse refers to the Hatavas ha'Neros (see above, entry #70:b).
73)[line 45]îãúäMIDASAH- its measure [of one-half of a Log, enough to burn through even the longest nights of winter]
74)[line 45]ãåì÷úDOLEKES- kindled
75)[line 46]àéï ìê òáåãä ëùøä îòøá åòã á÷ø àìà æå áìáãEIN LECHA AVODAH KESHERAH ME'EREV AD BOKER ELA ZO BILVAD- there is no part of the Divine Service that is valid from evening until morning but this; i.e., this must be the last service performed on any given day prior to nightfall
76)[last line]÷èåøúKETORES - incense (KETORES)
(a)Ketores refers to the incense mixture burned on the golden Mizbe'ach in the Heichal of the Beis ha'Mikdash. It is burned twice each day; in the morning when a Kohen cleans out the lamps of the Menorah, and in the evening when a Kohen lights the Menorah. It consists of the following eleven ingredients:
1.70 Maneh (app. 160 kg / 350 lb.) of TZARI ("Sraf ha'Notef me'Atzei ha'Ketaf") - balsam tree sap
2.70 Maneh (app. 160 kg / 350 lb.) of TZIPOREN ("Shecheles") - the root of a certain annual plant. Some identify Tziporen as a species of rock-rose - Cistus ladaniferus - which has fingernail-like petals. Alternatively, Tziporen may be onycha, a kind of flower.
3.70 Maneh (app. 160 kg / 350 lb.) of CHELBENAH - a) galbanum; a yellow-brown gum resin obtained from a plant that grows in Persia; b) some maintain that Chelbenah is the gum of the common storax tree
4.70 Maneh (app. 160 kg / 350 lb.) of LEVONAH - frankincense, otherwise known as oliban; a gum resin produced by certain trees in Arabia and India. The gum is yellowish and semi-transparent, with a bitter, nauseating taste. The gum is hard; when pulverized, it produces a powder. When burned, this powder produces a strong aromatic odor.
5.16 Maneh (app. 36.3 kg / 80 lb.) of MOR - myrrh
6.16 Maneh (app. 36.3 kg / 80 lb.) of KETZI'AH - cassia
7.16 Maneh (app. 36.3 kg / 80 lb.) of SHIBOLES NERD - spikenard
8.16 Maneh (app. 36.3 kg / 80 lb.) of KARKOM - saffron
9.12 Maneh (app. 27.3 kg / 60 lb.) of KOSHT - costus
10.3 Maneh (app. 6.8 kg / 15 lb.) of KILUFAH - cinnamon bark
11.9 Maneh (app. 20.5 kg / 45 lb.) of KINAMON - cinnamon
(b)In addition, the following ingredients were added as incinerating agents:
1.9 Kav (9 quarts) of BORIS KARSHINAH - vetch lye
2.3 Se'ah and 3 Kavim (app. 21 quarts) of YEIN KAFRISIN - a) the fermented juice of the caper-berry; alt., b) wine made from grapes that grow in Cyprus. If Yein Kafrisin is not available, then CHAMAR CHIVARYAN ATIK - very old strong white wine - is added instead
3.One quarter Kav (1 cup) of MELACH SEDOMIS - Sodomite salt
4.A small amount of MA'ALEH ASHAN - an ingredient that caused the smoke to rise straight up in the air; probably Leptadenia Pyrotechnica (due to the nitric acid it contains)
(c)Rebbi Nasan ha'Bavli says that a small amount of Kipas ha'Yarden (probably cyclamen) was added as well.
(d)It is forbidden for an individual to compound (Mefatem) incense such as this for his own private use (Shemos 30:38). One who does so after he was properly warned by valid witnesses receives Malkus (thirty-nine lashes). If he did not receive a proper warning, then he is liable to receive Kares (see Background to 7:23).
77)[last line]áéï äòøáéíBEIN HA'ARBAYIM- see above, entry #71