[14a - 36 lines; 14b - 34 lines]
1)[line 1]ëì ùàéðå òì îæáç äçéöåï ëùìîéíKOL SHE'EINO AL MIZBE'ACH HA'CHITZON K'SHELAMIM- any [Korban] whose [blood] is not [applied] to the outer Mizbe'ach like [that of] a Shelamim (regarding which the laws of Pigul are written)
2)[line 3]ëàï áçèàåú äôðéîéåúKAN B'CHATA'OS HA'CHITZONOS- here [where the Beraisa maintains that an invalidating thought during Tevilas Etzba does not render the Korban Pigul] it refers to Korbenos Chatas offered on the outer Mizbe'ach (e.g., a standard Chatas offered by an individual]
3)[line 5]"åÀìÈ÷Çç [äÇëÌÉäÅï îÄãÌÇí äÇçÇèÌÈàú áÌÀàÆöÀáÌÈòåÉ åÀðÈúÇï òÇì ÷ÇøÀðÉú îÄæÀáÌÇç äÈòÉìÈä...]""V'LAKACH [HA'KOHEN MI'DAM HA'CHATAS B'ETZBA'O V'NASAN AL KARNOS MIZBACH HA'OLAH...]"- "And [the Kohen] shall take [from the blood of the Chatas with his finger and place it upon the corners of the Mizbe'ach upon which the Olah is offered...]" (Vayikra 4:25).
4)[line 5]àé àúé ÷åó øîé ìäå àéãéä, áòé ìîéù÷ì æéîðà àçøéúéIY ASI KOF RAMI LEHU A'YADEI, BA'I L'MISHKAL ZIMNA ACHARITEI- if a monkey would come and place [blood] upon his hand, he would have to take [blood upon his finger] another time
5)[line 9]îùîò äëé åîùîò äëéMASHMA HACHI U'MASHMA HACHI- it implies both [that he must indeed dip his own finger in, but that doing so is not an integral enough service that a thought of Pigul during it will invalidate the Korban Chatas]
6)[line 11]äåìëú çèàåú äôðéîéåúHOLACHAS CHATA'OS HA'PENIMIYOS- bringing the blood of the Chata'os whose blood is dashed inside [the Heichal (the Sanctuary in front of the Kodesh ha'Kodashim, which houses the Menorah, Shulchan, and Mizbe'ach ha'Ketores) from the Azarah (courtyard in front of the Heichal and Ulam, which houses the Mizbe'ach and Kiyor) where they are slaughtered (e.g., a Par Kohen Mashi'ach or Par He'elem Davar; see Background to Sanhedrin 4:39:b)]
7)[line 14]àéï çééáéï òìéå îùåí ôéâåìEIN CHAYAVIN ALAV MISHUM PIGUL- one is not liable [to receive Kares if he eats a k'Zayis of their meat] after a thought of Pigul took place during their [offering]
8)[line 21]ëï ðåäâ ááîäKEN NOHEG B'BAMAH- it applies even to [a Korban offered upon] a private altar [before the building of the Beis ha'Mikdash, when it was permissible to do so]
9)[line 22]ôñç åçèàú ááîä ìà (÷øáå) [÷øáé]PESACH V'CHATAS B'BAMAH LO (KERVU) [KARVEI]- Korbenos Pesach and Chatas may not be offered upon a private altar [since only voluntary Korbanos are valid when offered upon a Bamah]
10)[line 24]"ùìéùé... ôéâåì""SHELISHI... PIGUL"- (Vayikra 7:18) - see Background to 13:21, and the Sugya beginning upon 28a
11)[line 26]ëáøéäK'VREI- like his son [Rebbi Elazar (cited on 20a)]
12)[line 26]áéï äàåìí åìîæáç öôåïBEIN HA'ULAM VELA'MIZBE'ACH TZAFON (KODSHEI KODASHIM / KODSHIM KALIM)
(a)All Korbanos fall into one of two categories. 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 - Korbanos with a higher degree of sanctity - includes Korbenos Olah, Chatas, Asham, and Menachos. These may be slaughtered (when applicable) only to the north of the outer Mizbe'ach. Those parts of these Korbanos which are eaten may be consumed only in the Azarah, and only by male Kohanim who are fit to perform the Avodah (Divine Service).
(c)Rebbi Elazar b'Rebbi Shimon maintains that it is not only the area directly to the north of the Mizbe'ach where Kodshei Kodashim may be slaughtered, but even the areas to the east and west of Azarah, as long as they are north of the Mizbe'ach. The area to the west of the Mizbe'ach is referred to "between the Ulam and the Mizbe'ach." The Ulam is the roofed hallway in front of the Heichal (Sanctuary).
13)[line 28]îôúç àåìí åìôðéíMI'PESACH ULAM V'LIFNIM- from the doorway to the Ulam and inward [toward the Heichal, since one could theoretically have slaughtered the Korban right next to the entrance to the Ulam]
14)[line 29]úåê òæøä î÷ãùTOCH AZARAH MEKADESH- the midst of the Azarah sanctifies [whatever requires the top of the Mizbe'ach]; i.e., one may burn that which ought to be offered upon the Mizbe'ach at any point upon the floor of the Azarah
15)[line 30]ñéìå÷ áæéëéïSILUK BAZICHIN - the removal of the bowls (LECHEM HA'PANIM)
(a)The Lechem ha'Panim (Showbread) refers to twelve unleavened loaves arranged in two Sedarim (stacks), six loaves to each stack, upon the Shulchan (Golden Table). The Shulchan was located in the Ohel Mo'ed of the Mishkan, and in the Heichal of the Beis ha'Mikdash. Fresh loaves are placed on the Shulchan every Shabbos, and are left there until the following Shabbos. The Kohanim of the incoming and outgoing Mishmaros (watches) eat the loaves that are removed (Vayikra 24:5-9).
(b)A Kometz (that which can be held between the middle three fingers and the palm) of Levonah (frankincense) is placed alongside each stack in a Bazach (bowl). These bowls of Levonah are burned upon the outer Mizbe'ach. The Lechem ha'Panim may be eaten. The offering of the Levonah permits the loaves to be eaten.
(c)According to the opinion of Rebbi Yehudah, the Levonah may be burned anywhere in the Azarah.
16)[line 30]îôúç äéëì åìçåõMI'PESACH HEICHAL VELA'CHUTZ- from the entranceway to the Heichal and outward [until the Kohen reaches the Azarah, since he may then burn them immediately]
17)[line 31]îôúç àåìí åìçåõMI'PESACH ULAM VELA'CHUTZ- [during the one step] from the entranceway to the Ulam and outward [into the Azarah, since the Shulchan could have theoretically been in the Ulam]
18)[line 32]ôñéòäPESI'A- a step
19)[line 33]áëãé äåùèú éãåBI'CHDEI HOSHATAS YADO- during the time it takes to extend his hand [from the Ulam into the Azarah]
20)[line 33]äåìëä ùìà áøâì ìà ùîä äåìëäHOLACHAH SHE'LO B'REGEL LO SHMAH HOLACHAH- bringing [the blood or other necessary component of a Korban closer to the Mizbe'ach] through [moving a part of the body] other then walking [while carrying it] is not Halachically termed Holachah
21)[line 34]àîåøéä ãøá çñãàAMOREI D'RAV CHISDA- the Meturgeman of Rav Chisda [whose job was to a) repeat the lesson of the Rav in a louder voice (RASHI to Berachos 56a); b) translate the lesson of the Rav from Hebrew into the vernacular (RASHI to Yoma 20b)]
22)[line 35]æøZAR- a non-Kohen
23)[line 35]"åÇéÌÄùÑÀçÂèåÌ äÇôÌÈñÇç, åÇéÌÄæÀøÀ÷åÌ äÇëÌÉäÂðÄéí îÄéÌÈãÈí, åÀäÇìÀåÄéÌÄí îÇôÀùÑÄéèÄéí""VA'YISHCHATU (ES) HA'PASACH, VA'YIZREKU HA'KOHANIM MI'YADAM, VEHA'LEVIYIM MAFSHITIM"- "And [the Leviyim] slaughtered the Pesach sacrifice, and the Kohanim dashed [their blood] from their hands, and the Leviyim were skinning [the Pesachim]" (Divrei ha'Yamim II 35:11). Shechitah may be performed by a non-Kohen.
24)[last line]åàåðïONEN- one (in this case, a Kohen) whose close relative (father, mother, brother, sister, son, daughter, or wife) has passed away but has not yet been buried
14b----------------------------------------14b
25)[line 1]ùéëåøSHIKOR- one who is inebriated
26)[line 1]áòì îåíBA'AL MUM- [a Kohen] with an invalidating blemish (see Background to Sanhedrin 83:21)
27)[line 2]éåùáYOSHEV- [a Kohen who performed the Avodah] while sitting down
28)[line 2]ùîàìSEMOL- [a Kohen who performed the Avodah with his] left hand
29)[line 3](ãòáéã) [ãòáãé] îòùä àöèáà(D'AVID) [D'AVDEI] MA'ASEH ITZTEVA- [the case described in the verse is one in which the non-Kohanim] performed the act of a platform; i.e., they merely held the blood until the Kohanim were ready for it, but they themselves did not advance it in the direction of the Mizbe'ach
30)[line 10]ôøäPARAH (PARAH ADUMAH)
(a)A Parah Adumah (also referred to as a Paras Chatas) is a red cow; if there are as many as two hairs of any other color it is not a Parah Adumah (see Maseches Parah 2:5). Only a cow that has never had a yoke placed upon it nor performed any other work is fit to be used as a Parah Adumah. A place is prepared for its slaughter on Har ha'Zeisim (also known as Har ha'Mishchah; "Mishchah" means oil), opposite the gate to the Azarah (the courtyard of the Beis ha'Mikdash). After it is slaughtered, its blood is sprinkled in the direction of the Beis ha'Mikdash seven times. Its carcass is then burned. A cedar branch, some Ezov (hyssop) branches, and a length of combed wool dyed crimson are thrown into the carcass of the cow as it is burning (Bamidbar 19:1-22).
(b)Should a person or utensil become Tamei by touching a Mes or being in the same room as a Mes (or a part of a Mes which is Metamei b'Ohel), he/it must wait seven days before he/it is able to immerse in a Mikvah in order to become Tahor. On the third and seventh days, Mei Chatas is sprinkled on the person or utensil. Mei Chatas is a mixture of ashes of a Parah Adumah and spring water. A person who is Tahor dips three bound Ezov branches into the mixture, using them to sprinkle Mei Chatas upon the person or utensil which is Tamei. After this process is complete, the person or utensil is immersed in a Mikvah. Once night falls, the purification process is complete (Bamidbar 19:17-19).
31)[line 11]"àìòæø" å"çå÷ä" ëúéá áä"ELAZAR" V"CHUKAH" KESIV BAH- "Elazar" (implying that a Kohen should perform the service) and "Chukah" (which implies that all laws stated therein are essential) are written regarding it (Bamidbar 19:2-3)
32)[line 12]÷ãùé áã÷ äáéú äéàKODSHEI BEDEK HA'BAYIS HI- it belongs to the monetary fund of Hekdesh [and lacks the intrinsic sanctity of a Korban; therefore, it is clear that it need be slaughtered by a Kohen not due to its inherent sanctity, but rather due to Heavenly decree]
33)[line 15]îéãé ãäåäMIDI D'HAVAH- similar to
34)[line 15]îøàåú ðâòéíMAR'OS NEGA'IM - the appearance of Tzara'as (TZARA'AS)
(a)If one develops a white patch on his skin the size of a Gris (a Cilician bean, approximately the size of a dime) which appears to be Tzara'as, he must go to a Kohen, as the status of Tzara'as can only be determined by the pronouncement of a Kohen. If the Kohen ascertains that the whiteness of the patch is indeed the hue of a Nega Tzara'as, then the status of the individual depends on its appearance. If there are Simanei Tum'ah, which include the spreading of the patch, unaffected skin in the middle of the patch, or two white hairs growing in the patch, then the Kohen immediately declares him to be a Metzora. Such an individual is known as a Metzora Muchlat. If the Kohen does not find any Simanei Tum'ah, then he pronounces him Tamei for one week. At this point the person in question is known as a Metzora Musgar. After the week passes, the Kohen returns to see if the appearance of the patch has developed Simanei Tum'ah. If it has, the Kohen pronounces him a Metzora Muchlat. If it has not, the individual is once again a Metzora Musgar for the duration of a week. At the end of this second week, if no Simanei Tum'ah appear, the Metzora becomes Tahor. A Metzora Muchlat remains Tamei until his Simanei Tum'ah disappear. At that point - after a Kohen determines that the Tzara'as has indeed departed - he is Tahor once pronounced so by the Kohen (Vayikra 13).
(b)The four shades of white considered Tzara'as are:
1.Baheres, which is the color of snow;
2.Se'es, which is the color of clean, white newborn lamb's wool;
3.Sapachas of Baheres, which is the color of the plaster used to whitewash the Beis ha'Mikdash;
4.Sapachas of Se'es, which is the color of the white membrane found on the inside of an egg.
(c)No Metzora is allowed into "Machaneh Yisrael," i.e. any walled city in Eretz Yisrael. See Background to Yoma 41:17 for further elucidation of the Halachos concerning a Metzora.
35)[line 16]äåìëú àáøéí ìëáùHOLACHAS EVARIM L'KEVESH- bringing the limbs [of a Korban Olah] to the ramp [of the Mizbe'ach]
36)[line 17]òáåãä ùàôùø ìáèìä äéàAVODAH SHE'EFSHAR L'VATLAH HI- is a part of the Service that is non-essential [since the Olah could have been slaughtered right next to the ramp]
37)[line 18]"... åÀäÄ÷ÀøÄéá äÇëÌÉäÅï àÆú äÇëÌÉì åÀäÄ÷ÀèÄéø äÇîÌÄæÀáÌÅçÈä...""... V'HIKRIV HA'KOHEN ES HA'KOL [V'HIKTIR] HA'MIZBECHAH..."- "... and the Kohen shall bring it all close [and burn it] upon the Mizbe'ach..." (Vayikra 1:13). This verse is written regarding a Korban Olah.
38)[line 19]äéëà ãâìé âìéHEICHA D'GALI GALI- where it is revealed [that a Kohen is necessary], it is revealed
39)[line 21]ìà îòëáà ëôøäLO ME'AKVA KAPARAH- it does not prevent atonement [from taking place, as the Korban is valid even if the limbs are never burned upon the Mizbe'ach]
40)[line 27]òåîã ãåîéà ãéåùáOMED DUMYA D'YOSHEV- [if he moved it while] standing similar to [the way in which he did while] sitting; i.e., without walking
41)[line 28]÷ùééó îéùóKASHAYEF MEISHAF- he dragged himself along the ground
42)[line 29]ðééã ôåøúàNAYAD PORTA- he moved a little
43)[line 29]ùçè éùøàìSHACHAT YISRAEL...- the Yisrael slaughtered it.... This passage describes the offering of the Korban Pesach. The account has the owners of the Korbanos slaughtering their Pesachim, since this part of the Avodah need not be performed by a Kohen.
44)[line 31]"áÌÀøÈá òÈí äÇãÀøÇú îÆìÆêÀ...""B'ROV AM HADRAS MELECH..."- "With a multitude of people is the glory of the King..." (Mishlei 14:28).
45)[line 32]éçæéø ìëùøYACHZIR L'KASHER- he should return it to the valid Kohen. This implies two thing. The first is that that which the Kohen handed it off to one who may not perform the Avodah does not in and of itself invalidate the Avodah. The other is that even though the Kohen advanced the blood in the direction of the Mizbe'ach by first handing it to the Pasul and then picking it up from him on the other side, this does not interrupt the Holachah.