[16a - 33 lines; 16b - 47 lines]
1)[line 2]òùä áå ÷øá ëî÷øéáASAH BO KAREV K'MAKRIV- the disqualification of a blemish is unique in that it invalidates not only the offerer; i.e. a Kohen with a blemish, but also the object offered as well
2)[line 7]çéìåì áâåôéä ëúéá áéäCHILUL B'GUFEI KESIV BEI- the profanation of the Avodah is written in the verse itself
3)[line 8]î"åæø ìà é÷øá àìéëí"MI' "V'ZAR LO YIKRAV ALEICHEM"- it is learned from "[They shall be joined to you and safeguard the charge of the Tent of Meeting for the entire service of the Tent,] and a non-Kohen shall not approach you" (Bamidbar 18:4).
4)[line 10]ááîäB'BAMAH- at a Bamah. A Bamah is a raised area used for sacrifices. Before the Beis ha'Mikdash was built (when the Mishkan was not in use), there were times when it was permitted to offer sacrifices on public altars (Bamas Tzibur or Bamah Gedolah) and private altars (Bamas Yachid or Bamah Ketanah). (See Insights to Pesachim 91:2.)
5)[line 11]àñåø áîòùøASUR B'MA'ASER - an Onen is forbidden to eat Ma'aser Sheni (ANINUS)
(a)A person is called an Onen mid'Oraisa on the day of death of one of his seven closest relatives for whom he is required to arrange for burial (i.e. father, mother, brother, sister, son, daughter and wife). Chazal (Zevachim 101a) learn the Halachah of Aninus from the verse, "v'Achalti Chatas ha'Yom, ha'Yitav b'Einei HaSh-m?" (Vayikra 10:19). Among the Halachos that apply to an Onen is that a Kohen Onen is prohibited from doing the Avodah (Divine service) in the Beis ha'Mikdash unless he is the Kohen Gadol (Vayikra 10:7, 21:1-4). Moreover, an Onen (even the Kohen Gadol) may not eat Kodshim or Ma'aser Sheni.
(b)Besides the prohibition against an Onen performing the Avodah, eating Kodshim, etc. mid'Oraisa, the Rabanan extended the prohibitions even after Aninus mid'Oraisa has passed. However, the Tana'im and Rishonim argue as to the nature of this Gezeirah. They also argue as to whether Aninus mid'Oraisa always applies for the entire day or for part of the day in certain cases. With regard to these questions, Aninus may be broken into five time periods, as follows:
1.The day of death, before burial - according to all opinions Aninus mid'Oraisa applies, as above.
2.The day of death, after burial - according to Rashi (Pesachim 90b DH ha'Onen, Zevachim 15b DH Onen) only Aninus mid'Rabanan applies. According to the Ramban (Toras ha'Adam) Aninus mid'Oraisa still applies.
3.The night after the day of death (according to Rashi in #2, before burial; according to Ramban in #2, even after burial) - the Tana'im argue if the Aninus is mid'Oraisa or mid'Rabanan (Zevachim 99b). Most of the Rishonim rule that the Aninus is not mid'Oraisa but rather mid'Rabanan.
4.The days after the day of death, even if the body has not been buried - Aninus only applies mid'Rabanan (Zevachim 100b) until the end of the day of burial. Also on the day of "Likut Atzamos" (when the remains of one of the close relatives are exhumed and re-buried elsewhere), the Rabanan decreed that the person is an Onen for that entire day.
5.The night after the day of burial - the Tana'im (Zevachim 100b) argue whether the person is an Onen mid'Rabanan or not at all, and the Halachah follows the opinion that he is not an Onen at all.
6.In the case of the Gemara here, an Onen is forbidden to eat Ma'aser Sheni. (See Devarim 26:14.)
6)[line 19]îéåùá úìîéã çëíMI'YOSHEV TALMID CHACHAM- [one who sits is unfit to give testimony as derived] from a Kal va'Chomer from a Torah scholar who sits. The Gemara in Shevuos (30a) explains that the verse "and the two men shall rise" (Devarim 19:17) refers to the witnesses, and it learns from there that witnesses must stand when they give testimony. The Gemara there (30b) explains that the requirement that witnesses stand during testimony is superseded by the positive commandment to afford respect to a Torah scholar. It is for this reason that the Torah scholar is permitted to sit while testifying.
7)[line 20]ùí éåùáSHEM YOSHEV- (lit. the name/status of one who sits) Sitting disqualifies one from testifying (even if it does not apply to a Talmid Chacham).
8)[line 25]"åîï äî÷ãù ìà éöà""U'MIN HA'MIKDASH LO YETZEI"- "And he shall not leave the sanctuary, and [thereby] he will not profane the sanctuary of his G-d..." (Vayikra 21:12). This verse instructs a Kohen Gadol who is an Onen (see above, entry #5) not to act in the normal manner of an Onen. While he is an Onen, he is permitted to perform the Divine service without profaning it. From this fact, the Gemara learns that an ordinary Kohen who is an Onen who performs the Divine service does profane it.
9)[line 28]àéùúøåóISTERUF- it was burned
10)[line 32]îôðé èåîàä ðùøôä / îôðé àðéðåú ðùøôäMIPNEI TUM'AH NISREFAH / MIPNEI ANINUS NISREFAH (CHANUKAS HA'MISHKAN / MISAS NADAV V'AVIHU / SEREIFAS SE'IR ROSH CHODESH)
(a)The Mishkan in the desert was dedicated on Rosh Chodesh Nisan of the second year after the Exodus from Egypt. On that day, Aharon and his sons were initiated to be the Kohanim (servants) of HaSh-m by offering the Korbanos of the consecration (Milu'im) and the Korbanos of the day. The Korbanos of the day also included the daily Tamid sacrifice and the Musaf Korbanos of Rosh Chodesh (Vayikra 9).
(b)To display their unbounded love of HaSh-m, Aharon's sons Nadav and Avihu decided to offer Ketores (incense) in the Kodesh ha'Kodashim, an act that was not dictated by HaSh-m. As a result, the fire that descended from the sky to devour the Korbanos on the Mizbe'ach consumed them. Aharon and his remaining sons Elazar and Isamar became Onenim upon the deaths of Nadav and Avihu, but were instructed by Moshe to continue with the consecration ceremony and even to eat Kodshim, which are normally prohibited to Onenim. Aharon accepted the instructions of HaSh-m transmitted through Moshe, receiving great rewards for his restraint.
(c)Aharon and his sons complied with all of the instructions of Moshe except for one. Instead of eating the Se'ir Chatas of Rosh Chodesh, they burned it. Moshe became angry at this lack of compliance, but was shown by Aharon that his and his sons' actions were correct. Moshe accepted the explanation, admitting to having been taught so by HaSh-m. The Gemara here describes the argument of the Tana'im as to the exact events of the day and the discussion of Moshe and Aharon, learned from the verses (Vayikra 10:1-20). The Tana'im disagree about the reason for burning the Se'ir Chatas of Rosh Chodesh. One opinion says that it was burned because of the state of Aninus of Aharon and his sons on that day, which prohibited them from eating the Korban even at night (see Chart #12 to Zevachim 101a-b). The other opinion says it was burned because it became Tamei.
16b----------------------------------------16b
11)[line 4]àåï ìå ú÷ðäEIN LO TAKANAH- there is no remedy for a non-Kohen [but an Onen can do the Avodah the next day]
12)[line 11]ìà äåúøä îëììåLO HUTRAH MI'CHLALO- there is no exemption from their general prohibition; i.e. there is no exception to the general rule prohibiting a blemished Kohen or a non-Kohen from performing the Avodah. In contrast, there is an exception to the general prohibition against an Onen performing the Avodah: a Kohen Gadol is permitted to perform the Avodah while he is an Onen.
13)[line 12]èîà éåëéçTAMEI YOCHI'ACH (TUM'AH DECHUYAH B'TZIBUR)
(a)The Torah permits offering Korbenos Tzibur (communal sacrifices) b'Tum'ah. Therefore, Korbenos Temidim and the Musafim of Shabbos, Yom Tov and all other Korbanos and Menachos that are brought for the Tzibur, such as Minchas ha'Omer and the Shtei ha'Lechem, may be offered even if there is a need to offer them b'Tum'ah (as will be explained below).
(b)The Tana'im argue whether Tum'ah is Hutrah b'Tzibur or Dechuyah b'Tzibur (Pesachim 77a, Yoma 7b). The Gemara in Yoma explains that according to all opinions, if certain Kohanim in the Mikdash are Teme'im and others are Tehorim, the Tehorim do the Avodah. However, if all of the Kohanim of the Beis Av (the group of Kohanim whose day it is to do the Avodah) are Teme'im, there is a dispute as to whether the Korbanos are offered b'Tum'ah. One opinion says that the Torah entirely cancelled the prohibitions against Tum'ah with regard to Korbenos Tzibur ("Hutrah"); therefore the Kohanim who are Teme'im may perform the Avodah. Others rule that Kohanim from other Batei Avos who are Tehorim should be sought to do the Avodah, since only with reluctance did the Torah permit offering Korbenos Tzibur b'Tum'ah ("Dechuyah"). The prohibitions of Tum'ah are pushed aside only in the event of great necessity.
(c)Here, an Onen should invalidate the Avodah as well, for a Tamei has an exemption in the case of a communal sacrifice.
14)[line 16]àéùúøàéISHTERA'I- permitted
15a)[line 24]÷øáï éçéãKORBAN YACHID- a Korban offered by an individual
b)[line 24]÷øáï öáåøKORBAN TZIBUR- a Korban required of the public