[70a - 43 lines; 70b - 36 lines]
1)[line 7]ãàéï çìáä çìå÷ îáùøäD'EIN CHELBAH CHALUK MI'BESARAH- that its fat is not distinguished from its meat
2)[line 23]ãîèîéàD'METAMYA- that it makes impure
3)[line 32]îãàô÷éä øçîðà áìùåï àëéìäMID'AFKEI RACHMANA B'LASHON ACHILAH- from that which the Torah used the terminology of "Achilah" [to teach that a person becomes Tamei when he eats the meat of a Neveilah, it is evident that he must consume an amount that constitutes an "Achilah," i.e. a k'Zayis]
4)[line 34]àëéìä áëãé àëéìú ôøñACHILAH BI'CHEDEI ACHILAS PRAS
(a)The Torah specifies that a k'Zayis is the amount of food that constitutes a "Ma'aseh Achilah," the minimum Halachically-binding act of eating and digesting. A person who eats a k'Zayis of a food in order to fulfill a Mitzvah (such as Matzah) has fulfilled his requirement. Similarly, someone who eats a k'Zayis of a prohibited food (such as blood or Chelev), is punished for his action.
(b)The Torah also specifies (as a Halachah l'Moshe mi'Sinai) the amount of time in which a k'Zayis must be eaten in order for the act to be considered a Ma'aseh Achilah. This amount of time, called a "Kedei Achilas Pras," is defined as the amount of time that it takes to eat three (according to Rebbi Yochanan ben Berokah) or four (according to Rebbi Shimon — Eruvin 82b) Beitzim of bread with relish, while reclining. A person who eats a k'Zayis of Matzah in more than this amount of time has not fulfilled the Mitzvah, and a person who eats a k'Zayis of Isur in more than this amount of time is exempt from punishment.
5)[line 41]ëìê ìãøê æäKALECH L'DERECH ZEH- (lit. turn this way) argue as follows. This word may be read in two ways: (a) KALECH - turn away [from that argument] and go to [the following argument] (Kalech is a contraction of "Kaleh" - "stop," and "Lech" - "go to" — RASHI to Chagigah 14a DH Kalech); (b) According to the reading KELACH - go, you, to [the following argument] (Kelach is a contraction of "Lecha" - "go," and "Lach" - "you" — RASHI to Shabbos 145b DH Kelach)
70b----------------------------------------70b
6)[line 15]áàååæéïB'AVAZIN- [even] in the case of geese
7)[line 25]ãòâìä 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).
8)[line 32]åðñáéï çáøééàV'NASVIN CHEVRAYA L'MEIMAR- the scholars of the Yeshiva thought to say
9)[line 33]ìðçì àéúïL'NACHAL EISAN- a swiftly flowing stream (RAMBAM Hilchos Rotze'ach 9:2); a valley with infertile soil (RASHI)
PEREK #8 KOL HA'ZEVACHIM
10)[line 35]çèàåú äîúåúCHATA'OS HA'MESOS - the five categories of Korbenos Chatas that are left to die (CHAMESH CHATA'OS HA'MESOS)
(a)A Halachah l'Moshe mi'Sinai (oral tradition received by Moshe Rabeinu at Har Sinai) teaches that there are five categories of Korbenos Chatas that are to be shut in a room and left until they die of starvation. These are:
1.The offspring of a Chatas (which has the status of a Chatas);
2.The Temurah of a Chatas (an animal which has had the Kedushah of a Chatas transferred to it; see Background to 12:27);
3.A Chatas whose owner has died;
4.A Korban Chatas which is now older than one year (and which is therefore invalidated as a Korban Chatas);
5.A Korban Chatas whose owner already achieved atonement through a different Korban Chatas (e.g., it had been lost and its owner had despaired of finding it, only to find it later) (Temurah 21b).
(b)All of these Chata'os cannot be offered, since a Chatas can be offered only by its owner, and only to atone for the specific sin for which it was designated. The novel teaching of the Halachah l'Moshe mi'Sinai is that rather than be left to develop a Mum (invalidating blemish) and then redeemed, they are to be left to die.
11)[line 36]ùåø äðñ÷ìSHOR HA'NISKAL - a bull that is stoned (SHOR HA'NISKAL)
(a)The term "Shor ha'Niskal" — lit. a bull that is stoned — may refer to any animal or bird that is determined by Beis Din to deserve stoning. The owner of a Shor ha'Niskal may not receive any benefit from his animal once the death sentence has been issued.
(b)There are three categories of Shor ha'Niskal:
1.An animal that killed a person (Shemos 21:28-31; Sanhedrin 2a);
2.An animal that had relations with a human (Vayikra 20:15-16; Sanhedrin 2a). This includes both a Rove'a (male animal) and a Nirva (an animal that had relations with a male human). Such animals are put to death for two reasons: so that others not sin with them in a similar manner, and so as to avoid disgracing previous sinners by reminding all who see them of the sin that had been committed (Sanhedrin 54a);
3.When the Torah was given, Har Sinai was declared off-limits not only to all people other than Moshe Rabeinu, but even to animals and birds. Any animal or bird that stepped foot on the mountain was to be stoned (Shemos 19:13; Sanhedrin 15b). This Halachah, of course, applied only during that one period in history.
12)[line 36]øéáåàRIBO- ten thousand
13)[last line]ùåø ùðòáãä áå òáéøäSHOR SHE'NEVDAH BO AVEIRAH- a bull with which a sin has been performed [that renders it invalid as a Korban, although bit is still permitted for mundane purposes]. This is a heading; the Mishnah now goes on to list examples of animals that fit into this category.