[49a - 35 lines; 49b - 50 lines]
1)[line 1]îòùøMA'ASER (MA'ASER SHENI)
See Background to Zevachim 45:11.
2)[line 5]ìà àìéîà ÷ãåùúéä ìîéúôñ ôãéåðéäLO ALIMA KEDUSHASEI L'MITPAS PIDYONEI- its sanctity is not strong enough to allow its redemption to take effect
3)[line 6]áòì îåí ÷áåòBA'AL MUM KAVU'A - a permanently blemished animal (BA'AL MUM)
See Background to Zevachim 35:47.
4)[line 7]úîåøäTEMURAH
See Background to Zevachim 5:22.
5)[line 9]ñîéëäSEMICHAH
See Background to Zevachim 48:20.
6)[line 9]åðñëéíV'NESACHIM- and wine libations (see Background to Shekalim 14:78)
7)[line 9]åúðåôú çæä åùå÷U'TENUFAS CHAZEH VA'SHOK- and waving of the breast and thigh. See Background to Zevachim 2:10.
8)[line 15]÷áìäKABALAH- collecting the lifeblood of the Korban in a vessel immediately after Shechitah; this is one of the four primary Avodos in the offering of a Korban (see Background to Zevachim 2:1).
9)[line 21]åéöà ìéãåï áãáø çãùV'YATZA LIDON B'DAVAR CHADASH
(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 Lidon b'Davar he'Chadash." This rule applies if an action or object was included in a general category of Halachah and was then singled out in a verse in order to tell us a new Halachah that applies to it that contradicts the general rule of the Klal. That Halachah only applies to the specific action or object and not to the general category, unless the verse specifically states otherwise.
(b)(This rule should not be confused with Davar she'Hayah bi'Chlal v'Yatza Min ha'Klal l'Lamed (see Background to Shevuos 7:4, Zevachim 46:8), which refers to a case where the new law that is mentioned with regard to the object that was singled out does not contradict the general rule of the Klal. Rather, a Halachah is stated again about a specific member of the Klal.)
10)[line 27]àùí îöåøòASHAM METZORA
See Background to Zevachim 47:19.
11)[line 28]ááåäï éã åáåäï øâìB'BOHEN YAD U'VOHEN REGEL- with the thumb of the hand and the big toe of the foot (see Background to Zevachim 32:20.)
49b----------------------------------------49b
12)[line 4]ëéåï ãàäãøéä àäãøéäKEIVAN D'AHADREI A'HADREI- since it returned it, it returned it; i.e. since the Metzora's Asham is returned to the general category of Ashamos with regard to the burning of its limbs and the application of its blood on the Mizbe'ach, it also is returned to the general category with regard to the requirement to place it in the north
13)[line 6]îúï ãîéíMATAN DAMIM (ZERIKAS HA'DAM)
See Background to Zevachim 37:1.
14)[line 13]ãáø äìîã áäé÷ùDAVAR HA'LAMED B'HEKESH (HEKESH)
(a)See Background to Zevachim 41:5.
(b)The Gemara here investigates whether a Halachah that is extrapolated from one of these methods can be used further to teach the same Halachah in a different subject using another (or the same) one of these methods.
15)[line 22]"ëàùø éåøí îùåø æáç äùìîéí [åä÷èéøí äëäï òì îæáç äòìä]""KA'ASHER YURAM MI'SHOR ZEVACH HA'SHELAMIM [V'HIKTIRAM HA'KOHEN AL MIZBACH HA'OLAH]"- "As [they are] removed (lit. lifted) from the bull of the Korban Shelamim, [and the Kohen shall burn them on the Mizbach ha'Olah]" (Vayikra 4:10).
16)[line 23]ìéåúøú äëáãL'YOSERES HA'KAVED- [if it is to teach] about the diaphragm
17)[line 23]äëìéåúHA'KELAYOS- the kidneys
18)[line 25]îôø äòìí ãáø ùì öáåøMI'PAR HE'ELEM DAVAR SHEL TZIBUR
See Background to Horayos 2:1.
19)[line 27]åîôø ëäï îùéçUMI'PAR KOHEN MASHI'ACH (PAR KOHEN MASHI'ACH)
See Background to Horayos 6:11.
20)[line 41]ìôøéçä ááâãéíL'FERICHAH BI'VEGADIM (NIG'EI BEGADIM: PARACH KULO LAVAN)
(a)The marks of Tzara'as for clothes consist of intense green or intense red marks that are at least the size of one Gris (a Cilician bean, approximately the size of a dime) (Nega'im 11:4).
(b)If Tzara'as is found on a garment, it is put into Hesger (quarantine) by a Kohen for a week. If the spots remained the same size, the garment is washed and put into quarantine for yet another week (ibid. 11:5).
(c)If, either when the Kohen first sees them or at the end of one week, the spots are seen to have increased in size, the garment is termed "Muchlat" and the entire garment is burned.
(d)If after the second week the Tzara'as has either remained the same or spread, the garment becomes "Muchlat" and the entire garment is burned. If the marks of Tzara'as remain but have faded somewhat, then only the part of the garment that bears the marks of Tzara'as is cut out from the garment and burned and the rest of the garment is Tahor. A patch is sewn in place of the parts that were removed. If Tzara'as returns to either the garment or the patch after the original Tzara'as has been removed, the entire garment is burned.
(e)Garments that are Muchlat (i.e. that contain Tzara'as that must be burned) are Asur b'Hana'ah.
(f)"Paruch Kulo Lavan" means that if the marks of Tzara'as on a garment spread to the entire cloth, the cloth is Tahor. Rebbi Nasan ben Avtulmus learns this from the Tzara'as of a person, where the Torah states that if the marks of Tzara'as spread over his entire body, he becomes Tahor, as stated in the verse, "Kulo Hafach Lavan Tahor Hu" (Vayikra 13:13).
21)[line 42]÷øçú åâáçúKARACHAS V'GABACHAS (NIG'EI ADAM: KARACHAS V'GABACHAS)
(a)NIG'EI ADAM - see Background to Sanhedrin 87:7a.
(b)KARACHAS and GABACHAS refer to Tzara'as that affects a completely bald scalp (which became bald through exposure to a balding agent, or through a normal balding process - see RASH to Nega'im 10:10A and RAMBAN to Vayikra 13:29), either in the fore part of the head (Gabachas) or the back part of the head (Karachas). Their Halachos are identical to those of Nig'ei Basar (see Background to Sanhedrin 87:7a) that appear on a normal, non-hairy part of the skin, except that it lacks the Siman Tum'ah of Se'ar Lavan (since it is on a part of the body on which hair does not grow). (The Halachos of Karachas and Gabachas are identical. They are distinct only in that a half-Gris of one of them does not combine with a half-Gris of the other to make a person Tamei, Nega'im 10:10.)
22a)[line 42]ðàîø ÷øçú åâáçú ááâãéíNE'EMAR KARACHAS V'GABACHAS BI'VEGADIM- the Torah uses the words "Karachas" and "Gabachas" with regard to the Tzara'as of clothing, in the verse, "Pecheses Hi, b'Karachto O v'Gabachto" - "It is a penetrating mark on the smooth or fluffy side [of the cloth]"; alt., "on his new or worn cloth" (Vayikra 13:55).
b)[line 42]åðàîø ÷øçú åâáçú áàãíV'NE'EMAR KARACHAS V'GABACHAS B'ADAM- the Torah uses the words "Karachas" and "Gabachas" with regard to the Tzara'as of a person, in the verse, "v'Chi Yiheyeh va'Karachas O va'Gabachas, Nega Lavan Adamdam; Tzara'as Porachas Hi b'Karachto O v'Gabachto" - "However, if he has a bright pink mark on his bald spot or where his hairline has receded, it may be a sign of the Tzara'as plague on his bald spot or hairless forehead" (Vayikra 13:42).
23)[line 43]ôøç áëåìå èäåøPARACH B'CHULO TAHOR (NIG'EI ADAM: PARACH B'CHULO)
A person whose mark of Tzara'as (see Background to Sanhedrin 87:7a) spreads over his entire body becomes Tahor as the verse states, "Kulo Hafach Lavan Tahor Hu" (Vayikra 13:13).
24)[line 46]ìîéãéï ìîã îìîãLEMEIDIN LAMED MI'LAMED- we may derive a derivative from what is itself a derivative; i.e. we may learn a Hekesh to compare two subjects, where the Halachah from the first subject that is being applied to the second subject was originally learned from a different Hekesh.