[46a - 29 lines; 46b - 42 lines]
1)[line 3]"[ëé ðôù äáùø áãí äåà,] åàðé ðúúéå ìëí [òì äîæáç] ìëôø [òì ðôùúéëí; ëé äãí] äåà [áðôù éëôø]""KI NEFESH HA'BASAR BA'DAM HU,] VA'ANI NESATIV LACHEM [AL HA'MIZBE'ACH] L'CHAPER [AL NAFSHOSEICHEM; 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.
2)[line 12]úøåîú äãùïTERUMAS HA'DESHEN
(a)Every morning a Kohen must remove some of the ashes from the consumed sacrifices and place them southeast of the Mizbe'ach alongside the ramp, at a distance of three Tefachim (approx. 10.5 inches) from the ramp and 10 Amos from the foot of the ramp (Vayikra 6:3).
(b)It is forbidden to derive benefit from these ashes even after they are placed at the side of the ramp. Generally, after the completion of a Mitzvah that is performed with a particular object, it becomes permitted to derive benefit from the object (if it was previously forbidden). The Torah specifies that with regard to Terumas ha'Deshen, however, even though its Mitzvah has been completed once the ashes are placed on the floor of the Azarah, they remain Asur b'Hana'ah.
3)[line 13]åáâãé ëäåðäU'VIGDEI KEHUNAH (BIGDEI LAVAN SHEL KOHEN GADOL)
(a)The Bigdei Lavan of the Kohen Gadol are the four white linen garments that the Kohen Gadol wore when performing the Avodas Penim (the service that included entering the Heichal and the Kodesh ha'Kodashim on Yom ha'Kipurim). They are:
1.the Kutones (long shirt),
2.Michnasayim (breeches),
3.Avnet (belt),
4.Mitznefes (turban).
(b)The Kohen Gadol did not use these garments again. There is a dispute among the Tana'im as to what is done with the Bigdei Lavan after each Yom ha'Kipurim. According to Rabanan, they were never used again. According to Rebbi Dosa, a Kohen Hedyot, whose uniform consists only of these four white garments, is permitted to use them. (See Insights to Kerisus 6:1.)
4)[line 13]åëì ùðé ëúåáéï äáàéï ëàçã àéï ìîãéïV'CHOL SHENEI CHESUVIM HA'BA'IN K'ECHAD EIN MELAMDIN
(a)"Shenei Chesuvim ha'Ba'in k'Echad Ein Melamdin" means that we do not apply elsewhere a Halachah that is learned from two subjects that express the same Halachah (lit. "that come together").
(b)A Binyan Av (lit. "building through a father" - "father" in this sense means a Biblical source), is a rule of Biblical interpretation in which one subject is deemed a prototype in order to apply a Halachah stated by that subject to other comparable subjects.
(c)If two verses express the same Halachah regarding two different subjects, the Tana'im argue as to whether or not we can apply the Halachah elsewhere through a Binyan Av. The Tana'im who rule that we cannot, teach that the fact that the Torah found it necessary to repeat the law a second time means that the Halachah is not meant to be applied automatically in all situations.
5)[line 15]"... åäðéçí ùí""V'HINICHAM SHAM"- "[Aharon shall then go into the Ohel Mo'ed, and take off the white linen garments that he wore when he entered the inner sanctuary;] and he shall leave them there" (Vayikra 16:23).
6)[line 19]åòâìä òøåôäEGLAH ARUFAH
(a)If a Jew is found murdered in a field (in Eretz Yisrael) and it is not known who the murderer is, the Torah requires that an Eglah Arufah be brought in order to atone for the blood that was spilled (Devarim 21:1). The procedure is as follows:
(b)Five elders (according to the opinion of Rebbi Yehudah, which is the Halachah) of the Beis Din of the Lishkas ha'Gazis (the Jewish Supreme Court) measure the distance between the dead body and the cities around it to determine which city is closest to it.
(c)The elders of the city that is closest to the corpse must bring a female calf that has never been worked (see Background to Bava Metzia 30:12:b) to a Nachal Eisan (a swiftly flowing stream - RAMBAM Hilchos Rotze'ach 9:2; a valley with tough soil - RASHI). They strike it on the back of its neck (Arifah) with a cleaver, severing its spinal column, gullet and windpipe. This calf is the "Eglah Arufah" and becomes Asur b'Hana'ah.
(d)The elders of the closest city then wash their hands there and say, "Our hands have not spilled this blood, and our eyes did not see [the murder]" (Devarim 21:7). This includes a proclamation that the dead man was not sent away from the city without the proper food for his journey or the proper accompaniment. The Kohanim that are present say, "Atone for Your people Yisrael whom You have redeemed, HaSh-m, and do not place [the guilt for] innocent blood in the midst of Your people, Yisrael" (ibid. 21:8). After this procedure, HaSh-m will grant atonement for the innocent blood that was spilled (RAMBAM Hilchos Rotze'ach 9:3).
7)[line 24]åúìúà ÷øàé áãíV'TELASA KERA'EI B'DAM- and [why do I need] three verses pertaining to blood? (This refers to the three exclusions in the verse (Vayikra 17:11), "Lachem," "l'Chaper," and "Hu" (see above, entry #1) which teach that Me'ilah does not apply to blood.)
46b----------------------------------------46b
8)[line 1]àçú ìëìì åàçú ìôøèACHAS L'CHELAL V'ACHAS L'FRAT (KOL DAVAR SHE'HAYAH BI'CHLAL V'YATZA MIN HA'KLAL L'LAMED)
(a)In the Introduction to the Sifra (the Halachic Midrash to Vayikra), Rebbi Yishmael lists thirteen methods that Chazal use for extracting the Halachah from the verses of the Torah. One of them is "Kol Davar she'Hayah bi'Chlal v'Yatza Min ha'Klal l'Lamed, Lo l'Lamed Al Atzmo Yatza, Ela l'Lamed Al ha'Klal Kulo Yatza." Accordingly, if an action or object was included in a general category of Halachah and was then singled out by the verse in order to tell us that certain Halachos apply to it, the Halachos that apply to that object are applicable to everything in the general category. There are three applications of this rule:
1.When a new Halachah is explicitly written in the Parshah discussing the object that was singled out.
2.When there is no new Halachah written there, then we look for some new law that the Torah may be teaching us by the fact that it singled it out (for example, l'Chalek - to differentiate all of the actions so that each one will be Mechayev a separate Korban).
3.If we cannot say that the object was singled out to teach us l'Chalek, we say that it comes to limit the general category only to those members that are similar to and share the characteristics of the object that was singled out (this is similar to the rule of "Klal u'Frat u'Chlal" - see Background to Zevachim 4:27).
4.(This rule should not be confused with Davar she'Hayah bi'Chlal v'Yatza li'Don b'Davar he'Chadash (see Background to Yevamos 7:6, Zevachim 49:9), which refers to a case where the new law that is mentioned with regard to the object that was singled out is in contradiction to the general rule of the Klal.)
(b)The Gemara here applies this rule to explain why the Torah needs to mention Kares three times with regard to Dam Shelamim in connection to Tum'ah: Shelamim was part of the Klal (all Kodshim; one who eats Kodshim while Tamei is Chayav Kares)), and yet the Torah mentions it on its own to teach that even the Klal (like the Prat) carries a punishment of Kares only for Kodshei Mizbe'ach (like Shelamim), but not for Kodshei Bedek ha'Bayis.
9)[line 10]çã îäàé æåæà åçã îäàé æåæàCHAD ME'HAI ZUZA V'CHAD ME'HAI ZUZA- one from this pair and one from that pair; i.e. one formulated his opinion and the others formulated an opposing opinion
10)[line 11]áèåîàú áùøTUM'AS BASAR
(a)TUM'AS BASAR - If an animal of Kodshim becomes Tamei, its meat is forbidden to be eaten as it states, "veha'Basar Asher Yiga b'Chol Tamei Lo Ye'achel" - "and the [sacrificial] meat that will touch any source of Tum'ah shall not be eaten" (Vayikra 7:19).
(b)If a person eats a k'Zayis of sacrificial meat that is Tamei b'Mezid (intentionally) after Hasra'ah (being forewarned), he is punished with Malkus (lashes). If he was not given Hasra'ah, he is not Chayav Kares (Pesachim 24b; SEFER HA'CHINUCH Mitzvah #145).
11)[line 12]áèåîàú äâåóTUM'AS HA'GUF
(a)Regarding a person who becomes Tamei the verse states, "b'Chol Kodesh Lo Siga" (Vayikra 12:4), from which we learn that it is forbidden for a person who is Tamei to eat Kodshim.
(b)The punishment for transgressing this Lav intentionally is Kares. If one transgresses it unintentionally he must bring a Korban Oleh v'Yored (see Background to Kerisus 22:11; SEFER HA'CHINUCH Mitzvah #167). If a person who is Tamei eats the blood of Kodshim, he does not transgress this prohibition.
12a)[line 25]ìùí ùùä ãáøéí äæáç ðæáçL'SHEM SHISHAH DEVARIM HA'ZEVACH NIZBACH- a Korban is slaughtered for the sake of six things:
b)[line 25]ìùí æáçL'SHEM ZEVACH- for the sake of the specific Korban
c)[line 26]ìùí æåáçL'SHEM ZOVE'ACH- for the sake of the owner of the Korban
d)[line 26]ìùí ä'L'SHEM HASH-M- (a) for the sake of pleasing HaSh-m, that He commanded that Korbanos should be brought and His will was fulfilled (RASHI); (b) for the sake of HaSh-m (RASHI, according to the emendation of the Masores ha'Shas to 2b)
e)[line 26]ìùí àéùéíL'SHEM ISHIM- for the sake of burning it to ashes (and not just roasting it)
f)[line 26]ìùí øéçL'SHEM REI'ACH- for the sake of creating an aroma (as opposed to roasting the Korban before it is placed upon the Mizbe'ach, since it will not produce an aroma)
g)[line 27]ìùí ðéçåçL'SHEM NICHO'ACH- for the sake of appeasing the will of HaSh-m, since He commanded that Korbanos should be brought and His will was fulfilled
h)[line 27]ìùí çèàL'SHEM CHEIT- for the sake of the specific sin for which they will atone
13)[line 33]ëááàKEBABA- (O.F. charbonedes) chunks of meat roasted on charcoals
14)[line 35]ìùí äðçú øåçL'SHEM HANACHAS RU'ACH- for the sake of causing satisfaction to HaSh-m