[35a - 48 lines; 35b - 40 lines]
1)[line 2]ëäðéí æøéæéï äïKOHANIM ZERIZIN HEN- the Kohanim are very meticulous and can be relied upon to perform the Divine service with the utmost care
2)[line 2]åòáãéï äééàV'AVDIN HAYA- and they did the Avodah quickly
3)[line 4]ãí äúîöéúDAM HA'TAMTZIS- the blood that drips (from a major artery) after the main flow has subsided after the Shechitah of an animal (see Background to Zevachim 25:6 and 7b)
4)[line 5]áàæäøäB'AZHARAH- it is forbidden by a Lav (and is a sin that is punishable by Malkus)
5)[line 8]"ëé äãí äåà áðôù éëôø""KI HA'DAM HU BA'NEFESH YECHAPER"- "[For the life of the flesh is in the blood; and I have given it to you upon the altar to make an atonement for your souls;] for it is the blood that makes an atonement for the soul" (Vayikra 17:11) - This verse refers to the Avodah of Zerikas ha'Dam, in which the blood of Korbanos was either cast onto the sides of the Mizbe'ach or applied to the sides or the Keranos (horns) of the Mizbe'ach. This was the main service that accomplished the atonement for which HaSh-m commanded that the sacrifices be offered.
6)[line 11]àéï ãí îáèì ãíEIN DAM MEVATEL DAM (MIN B'MINO EINO BATEL)
(a)When a forbidden object is mixed with a permitted object, the mixture becomes prohibited if most of the mixture is Isur, but is permitted if most of the mixture is Heter because of "Bitul b'Rov."
(b)The above applies when non-identical substances are mixed together. However, when a liquid mixes with an identical liquid, the Tana'im argue as to the status of the mixture. According to Rabanan, the Isur can still be nullified by a majority of Heter. According to Rebbi Yehudah, though, even a miniscule amount of Isur prohibits the mixture, since the Isur is not nullified at all. (When two identical dry substances become mixed together, all agree that the majority in the mixture determines the mixture's Halachic status.)
(c)Similarly, if the blood of Kodshim that must be cast on the Mizbe'ach mixes with blood that is unfit to be cast on the Mizbe'ach (e.g. Dam ha'Tamtzis), the Rabanan of Rebbi Yehudah rule that we follow the Rov (majority). If most of the mixture is Dam ha'Tamtzis, it is not fit for Zerikah. According to Rebbi Yehudah, we do not follow the Rov, and even if there is a miniscule amount of blood that is fit for Zerikah, Zerikah may be performed.
7)[line 12]ìîä ôå÷÷éï äòæøäLAMAH POKEKIN HA'AZARAH- why do they plug up the Azarah (to keep the blood inside)?
8)[line 14]àøëåáéúéäïARKOVOSEIHEN- their knees
9)[line 16]åäãéåVEHA'DEYO- and the ink
10)[line 17]îéúååñé îàðééäåMITVESEI MANAIHU- their (the Kohanim's) clothes became stained (with blood)
11)[line 18]îèåùèùéïMETUSHTASHIN- smudged (with mud)
12)[line 19]ãîãìå ìäåD'MADLU LEHU- that they lift them
13)[line 20]"åìáù äëäï îãå áã åîëðñé áã éìáù òì áùøå, åäøéí àú äãùï àùø úàëì äàù àú äòìä òì äîæáç; åùîå àöì äîæáç""V'LAVASH HA'KOHEN MIDO VAD U'MICHNESEI VAD YILBASH AL BESARO, V'HERIM ES HA'DESHEN ASHER TOCHAL HA'ESH ES HA'OLAH AL HA'MIZBE'ACH; V'SAMO ETZEL HA'MIZBE'ACH"- "And the Kohen shall wear a linen tunic, and linen breeches he shall wear upon his skin; and he shall lift the ash which the fire has consumed with the burnt offering on the altar and he shall put them beside the altar" (Vayikra 6:3).
14)[line 21]áäåìëú àáøéí ìëáùB'HOLACHAS EVARIM LA'KEVESH- when they take their limbs to the ramp (of the outer Mizbe'ach)
15)[line 23]òöéí ìîòøëäETZIM LA'MA'ARACHAH- [when they place] the wood for the pile [on the Mizbe'ach]
16)[line 25]àæìé ààéöèáéAZLEI A'ITZTABEI- they walk on raised stone platforms
17)[line 33]åîï äøåèáU'MIN HA'ROTEV- and from the gravy [from the caldron in which the Shelamim is cooked]
18)[line 33]åîï ä÷éôäU'MIN HA'KIPAH- and from the sediments of meat and spices [that are found at the bottom of a pot]
19)[line 33]åîéï äàììU'MIN HA'ALAL- Rebbi Yochanan and Reish Lakish (Chulin 121a) argue as to the definition of the Alal: (a) (O.F. jenol) the tough cervical ligament of animals (Rebbi Yochanan); (b) small pieces of flesh that remain attached to the hide after flaying (Reish Lakish)
20)[line 34]äâéãéïHA'GIDIN- the sinews of Kosher animals
21)[line 34]ä÷øðéíHA'KARNAYIM- the horns
22)[line 35]äèìôéíHA'TELAFIM- the hooves
23)[line 36]ôéâåìPIGUL
See Background to 23:11a.
24)[line 36]åðåúøV'NOSAR - and a sacrifice leftover beyond the point when it may be eaten
(a)Any meat of a Korban which remains after the time within which it may be eaten must be burned (Vayikra 19:6). One who intentionally leaves over any part of a Korban beyond the time when it must be eaten transgresses the prohibition of "Nosar" (leftover) (Vayikra 22:30; see Hilchos Pesulei ha'Mukdashin 18:9; Sefer ha'Chinuch #142, and Minchas Chinuch).
(b)One who eats at a k'Zayis of Nosar intentionally is liable to the punishment of Kares. If he did so unintentionally, then he must offer a Korban Chatas.
25)[line 36]åèîàV'TAMEI (TUM'AS BASAR)
If the flesh of an animal of Kodshim becomes Tamei, the meat is forbidden to be eaten as it states, "veha'Basar Asher Yiga b'Chol Tamei Lo Ye'achel" (Vayikra 7:19). The punishment for intentionally eating meat that is Tamei is Malkus. (Sefer ha'Chinuch #145)
26)[line 37]äîå÷ãùéïHA'MUKDASHIN- consecrated animals used for Korbanos. (Here, it refers specifically to female animals.)
27)[line 37]ùìéìSHELIL- a fetus
28)[line 39]ùéìéàSHILYA- commonly translated as the placenta; a more accurate description is the fetal membranes in which the fetus forms, which are attached to the placenta (RASHI to Berachos 4a; TOSFOS to Nidah 18a DH Shilya and elsewhere in the Rishonim)
29)[line 39]äîåì÷HA'MOLEK- one who performs Melikah, cutting the back of the neck of the bird offering with his right thumbnail, making sure to cut both Simanim (the trachea and the esophagus), and separating the head from the rest of the body
30)[line 39]äúåøéïHA'TORIN- the turtle-doves
31)[line 40]çìá îå÷ãùéïCHALEV MUKDASHIN- milk of consecrated animals
32)[line 44]îåøàäMUR'AH- the crop [of an Olas ha'Of]
35b----------------------------------------35b
33)[line 2]ôøéí äðùøôéíPARIM HA'NISRAFIM
(a)The Torah requires that on certain occasions a bull be brought as a Korban Chatas, the blood of which is brought into the Heichal and is sprinkled on the Paroches and on the Mizbe'ach ha'Ketores. The flesh of these bulls is entirely burned in the place outside of Yerushalayim where the ashes from the Mizbe'ach are deposited.
(b)These bulls are:
1.the bull offered by the Kohen Gadol on Yom ha'Kipurim, the blood of which is also sprinkled in the Kodshei Kodashim (Vayikra 16:27);
2.the bull brought by the Kohen Gadol if he sinned b'Shogeg (Par Kohen Gadol) (Vayikra 4:12, see Background to Horayos 11:25);
3.the bull brought by the Sanhedrin if they erred in a Halachic ruling and caused the people to sin b'Shogeg (Par He'elem Davar) (Vayikra 4:21, see Background to Horayos 2:1).
34)[line 2]åùòéøéí äðùøôéíV'SE'IR'IM HA'NISRAFIM
(a)There are certain occasions when the Torah requires that a goat be offered as a Korban Chatas, and that the blood of such Chata'os is dashed on the Paroches and the Mizbe'ach ha'Ketores in the Heichal. The meat of these goats is burned in its entirety in the same place outside of Yerushalayim where the ashes from the Mizbe'ach are deposited daily.
(b)These occasions are:
1.on Yom Kipur, when the blood of the goat is dashed in the Kodshei Kodashim as well (Vayikra 16:27);
2.if due to a mistaken ruling, the entire community worshipped idolatry (Bamidbar 15:22-26).
35)[line 3]îåòìéï áäï îùäå÷ãùåMO'ALIN BAHEN MISHE'HUKDESHU (ME'ILAH)
(a)It is forbidden to derive personal benefit from anything that is Hekdesh, as the Torah states, "Lo Suchal le'Echol b'Sha'arecha... u'Nedarecha Asher Tidor" - "You may not eat in your settlements... and your pledges [to Hekdesh] that you will pledge" (Devarim 12:17) (RAMBAM Hilchos Me'ilah 1:1-3). The minimum amount for which one transgresses this prohibition is a Perutah's worth of benefit.
(b)If someone benefited from Hekdesh b'Mezid (intentionally), he is liable to Malkus (according to the Rabanan; according to Rebbi he is liable to Misah b'Yedei Shamayim) and must pay to Hekdesh the amount that he benefited. However, the object from which he benefited remains Hekdesh.
(c)If someone benefited from Hekdesh b'Shogeg (unintentionally), the object loses its Kedushah. He must bring a Korban Me'ilah and repay Hekdesh the value of his benefit plus an additional fifth (of the ensuing total, or a quarter of the original value) (Vayikra 5:14-16). This is true of any object that has Kedushas Damim (i.e. its value is consecrated to Hekdesh). An object that has Kedushas ha'Guf (i.e. an object with intrinsic Kedushah, such as the utensils used in the Beis ha'Mikdash or a live Korban that is used in the Beis ha'Mikdash "as is") does not lose its Kedushah under any circumstances (Rosh Hashanah 28a).
36)[line 4]áèáåì éåíB'TEVUL YOM
A Tevul Yom is a person or vessel that was Tamei and has just that day immersed in a Mikvah. After immersion, the Torah requires waiting for the following night to fall, at which point the person or utensil will become completely Tahor. The Tum'ah level of a Tevul Yom is minimal; he or it is only considered a Sheni l'Tum'ah. This means that if he or it touches Terumah or Kodesh, the Terumah or Kodesh become Pasul and must be burned. Chulin that he or it touches does not become Tamei whatsoever.
37)[line 4]åáîçåñø ëôåøéíUV'MECHUSAR KIPURIM
(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),
3.a Korban.
(b)The above Teme'im may not eat Terumah until nightfall after the Tevilah. They may not eat Kodshim or enter the Mikdash 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 until he brings his Korban.
38)[line 4]åáìéðäUV'LINAH (PESULEI KORBAN: LINAH)
Linah is the term used when any parts of the Korbanos were not placed on the Mizbe'ach until the following morning ("Linah" means to sleep overnight - see RASHI to Bereishis 24:23). They become disqualified and may never be placed on the Mizbe'ach. Nosar, a type of Linah, defines parts of Korbanos that were not eaten during their allotted time (see Background to Kerisus 13:23), that become disqualified and may never be eaten.
39)[line 6]ôñìä áä îçùáäPASLAH BAH MACHSHAVAH- an improper thought invalidates it. (If one had intent to keep the meat of the Korban overnight, then the meat becomes forbidden, but it does not become Pigul since the meat is neither eaten by people nor burned on the Mizbe'ach.)
40)[line 6]ìéðú àéîåøéíLINAS EIMURIM- [when the Mishnah states that a slaughtered bull is subject to Linah, it means that] the limbs become disqualified if they are kept overnight [and become Pasul through Machshavah as well]
41)[line 8]áéú äãùïBEIS HA'DESHEN
(a)There are four places associated with the Beis ha'Mikdash that are called "Beis ha'Deshen" (ash-pile) (Zevachim 104b):
1.The first Beis ha'Deshen, also known as Mekom ha'Deshen, was located southeast of the outer Mizbe'ach alongside the ramp, at a distance of three Tefachim (approx. 10.5 inches) from the ramp and 10 Amos north of the foot of the ramp. The Terumas ha'Deshen (a shovel-full of ashes lifted from the bonfire of the outer Mizbe'ach) and ashes from the Menorah and the inner Mizbe'ach were put there every morning. Additionally, when a bird was brought as an Olas ha'Of, the Kohen cut out the crop and surrounding feathers of the bird (or, according to some Tana'im, the crop and the intestines - Zevachim 65a) and threw them onto this Beis ha'Deshen.
2.The second Beis ha'Deshen was located immediately to the east of the outer Mizbe'ach. It was used for burning the parts of certain Korbanos that became Pesulim, where the Pesul occurred before the Zerikas ha'Dam. These parts were the meat and the Eimurim of Kodshei ha'Kodashim, the Eimurim of the Kodshim Kalim, and the Parim and Se'irim ha'Nisrafim (the oxen and goats the remains of which were burned) (Pesachim 24a, Zevachim 104b).
3.The third Beis ha'Deshen was located on Har ha'Bayis and was used for burning the Parim and Se'irim ha'Nisrafim that became Pesulim, where the Pesul occurred after the Zerikas ha'Dam.
4.The fourth Beis ha'Deshen was also called the Shefech ha'Deshen. Most of the ashes from the sacrifices burned on the outer Mizb'ach were cleared away to the Tapu'ach, a large pile of ashes in the middle of the Mizbe'ach. The Torah states that when this pile becomes excessively large, the ashes must be cleared away to the Shefech ha'Deshen, the ritually clean place outside the camp in the desert or outside of Yerushalayim where the ashes from the Mizbe'ach are deposited (Vayikra 4:12, 6:4). The Parim and Se'irim ha'Nisrafim that did not become Pesulim during their Avodah were also burned in this Beis ha'Deshen.
42)[line 8]òã ùéåúê äáùøAD SHE'YUTACH HA'BASAR- until the flesh is burned [into small lumps]; alt., "SHE'YITOCH" - until the flesh becomes hollowed out by the fire. (This is the Girsa of the Rambam according to the Tosfos Yom Tov.)
43)[line 9]îéãé àéøéà? äà ëãàéúà åäà ëãàéúàMIDI IRYA? HA KED'ISA V'HA KED'ISA!- is this a proof? This [case] is unique unto itself, and the other is unique unto itself!
44)[line 12]ëáùéíKEVASIM- lambs
45)[line 13]úééùéíTEYASHIM- goats
46)[line 18]åäîòìä îäï áçåõ ôèåøVEHA'MA'ALEH MEHEN BA'CHUTZ PATUR- and one who offers these items up outside the Beis ha'Mikdash is exempt (since the items listed in the Beraisa are not offered on the Mizbe'ach, one is not liable for offering them outside the Beis ha'Mikdash)
47)[line 29]åáòìé îåîéïU'VA'ALEI MUMIN (BA'AL MUM)
(a)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's sake).
(b)The following is a list of blemishes that invalidate an animal from being offered as a sacrifice (Vayikra 22:22-24, based partially on Rav Aryeh Kaplan's "The Living Torah"). Although there is a dispute as to the precise meaning of the names of the Mumim, all of the blemishes are known through tradition (RAMBAM, Perush ha'Mishnah to Bechoros 7:2):
1.AVERES - blind (even in one eye)
2.SHAVUR - broken-limbed
3.CHARUTZ - gashed; this includes a perforated or split eyelid, nose or lip, or a gash anyplace where there is a bone
4.YABELES - warts
5.GARAV - mange, the animal equivalent of eczema
6.YALEFES - ringworm
7.SARU'A - an extra limb or an overgrown limb
8.KALUT - a missing limb or un-split hooves
9.MA'UCH - testicles crushed by hand
10.KATUS - testicles crushed by an implement
11.NATUK - testicles that are pulled loose
12.KARUS - severed testicles
(c)The Torah expresses the prohibition to offer a blemished animal as a Korban in three different verses: (Vayikra 22:20; 22:22; 22:24). The Torah adds (ibid. 22:25) that we do not accept a Ba'al Mum even from a Nochri.
48)[line 30]áãå÷éï ùáòéïB'DOKIN SHEB'AYIN
(a)See previous entry.
(b)"Dokin sheb'Ayin" (lit. eye's web, O.F. teile) refers to a thin film (cataract?) that develops due to an eye-disease, which is considered to be a blemish, or, alternatively, a cut on the eyelids, that disqualifies an animal from being brought as a Korban (Vayikra 21:20).
49)[line 38]ìäðéç àú ãîåL'HANI'ACH ES DAMO- [if someone slaughtered a Korban] for the sake of leaving over its blood