[74a - 39 lines; 74b - 40 lines]
1)[line 1]àí ÷øá äøàù ùì àçã îäïIM KAREV HA'ROSH SHEL ECHAD ME'HEN- if [a Kohen who was not aware of the situation] offered the head of one of [a mixture of Korbanos that included a Ba'al Mum (blemished animal unfit as a sacrifice)]
2)[line 3]àôéìå ãí áëåñ, îáéà çáéøå åîæååâ ìåAFILU DAM B'CHOS, MEVI CHAVEIRO U'MEZAVEG LO - even if the blood is in the receptacle, one may bring its fellow and match it (SE'IREI YOM HA'KIPURIM)
(a)On Yom ha'Kipurim, two goats identical in appearance, height, and value are led in front of the Kohen Gadol. As part of the service of the day, he casts a Goral (lot) to determine which of the goats will be the Sa'ir la'Sh-m, and which the Sa'ir la'Azazel. The first is offered as a Korban, and its blood is sprinkled in the Kodesh ha'Kodashim and the Heichal; the other is dispatched (Mishtale'ach) to Azazel (a rocky cliff), from which it is pushed to its death.
(b)If at any point either Sa'ir dies or is otherwise invalidated, it must be replaced. There are three Amora'ic opinions regarding such a situation. One opinion maintains that even if the Sa'ir la'Sh-m remains alive when the Sa'ir ha'Mishtale'ach dies, both animals must be replaced. This is because the Sa'ir la'Sh-m was Nidcheh (deferred; see Background to 73:23) when it lacked a partner, and cannot become subsequently valid. Another opinion maintains that live animals cannot become deferred. However, if the Sa'ir la'Sh-m had been slaughtered before the demise of the Sa'ir ha'Mishtale'ach, then both animals must be replaced. Chanan ha'Mitzri rules that even if the blood of the Sa'ir la'Sh-m is lying in a receptacle, it is permitted to bring another goat that is identical to the goat that had been previously designated, and pair it to the Sa'ir la'Sh-m.
3)[line 7]ìéí äâãåìYAM HA'GADOL- the Mediterranean sea; it is called the "Great Sea" due to its proximity to Eretz Yisrael (MISHNAH BERURAH 228:2)
4)[line 10][äê] ãîéú[HACH] D'MIS- [the first animal] to die
5)[line 14]ùðéí ùðéíSHENYAIM SHENAYIM- two at a time [since one of them must be permitted] (see Insights to 79)
6)[line 14]àðà [ðîé] úøúé [úøúé] ÷àîéðàANA [NAMI] TARTEI [TARTEI] KA'AMINA- I [also] meant [that he should sell the rings] two [at a time]
7)[line 16]ôøùå àøáòéí ìî÷åí àçã, åùùéí ìî÷åí àçøPARSHU ARBA'IM L'MAKOM ECHAD, V'SHISHIM L'MAKOM ECHAD- forty separated to one place, and sixty to another place. Although, as it will become clear, we assume that the ring of Avodah Zarah is with the majority of sixty, this in and of itself does not permit one to derive benefit from the group of forty. This is because even Rebbi Eliezer does not permit benefiting from the rest unless one item is lost irretrievably.
8)[line 18]àéðä àåñøúEINAH OSERES- it does not forbid [the group of rings into which it falls]
9)[line 21]àéñåøà áøåáà àéúéäISURA B'RUBA ISEI- the forbidden item is in the majority [and we should therefore assume that it remained with the fifty-nine rings that did not leave the group of sixty]
10)[line 24]äðçHANACH- leave aside
11)[line 25]ñôé÷ä åñô÷ ñôé÷ä àñåøä òã ñåó äòåìíSEFEIKA U'SFEK SEFEIKAH ASURAH AD SOF HA'OLAM- items that may possibly be Avodah Zarah as well items that involve more than one doubt regarding their status of Avodah Zarah are forbidden forever [and therefore the group of rings are all forbidden even if a ring fell into it from the group of forty]
12)[line 28]àåöøOTZAR- a storehouse
13)[line 29]îøéáåà ìøéáåàME'RIBO L'RIBO- from [that group of] 10,000 into [another group of] 10,000
14)[line 31]øéîåðé áàãïRIMONEI BADAN- pomegranates from Badan, a place in Samaria renowned for its pomegranates [that are forbidden due to their status as Orlah, Terumah, etc.]
15)[line 34]î÷åí àçøMAKOM ACHER- a different place [where it becomes confused with a) one other similar item (Rashi); b) another group of three similar items (TOSFOS DH Piresh)]
16)[line 36]ùøéSHARI- it is permitted
17)[line 37]îðé?MANI?- who is it[s author]?
18)[line 38]ñáø ìä ëø' éäåãä áçãà åôìéâ òìéä áçãàSAVAR LAH K'REBBI YEHUDAH B'CHADA U'PALIG ALEI B'CHADA- he agrees with Rebbi Yehudah in one [area (namely, that a Sfek Sefeikah of Avodah Zarah is forbidden)] and disagrees with him in another [area (namely, that the Sfek Sefeikah of every other prohibition is forbidden)]
74b----------------------------------------74b
19)[line 3]ñáø ìä ëø' àìéòæøSAVAR LAH K'REBBI ELIEZER- a) [Shmuel] agrees with the opinion of Rebbi Eliezer [expressed in Avodah Zarah (49b), who rules that a mixture of any number of loaves of bread mixed with a loaf of bread baked by heat produced by firewood of Avodah Zarah must be redeemed and their value thrown into the Dead Sea] (preferred explanation of RASHI); b) [Rebbi Shimon] agrees with [Rebbi Elazar's explanation of the] opinion of Rebbi Eliezer [in our Mishnah. Since the rings are therefore permitted only when sold in pairs, the one that fell into another group must fall into an odd number in order to complete a total that can be easily divisible into pairs] (preferred explanation of TOSFOS DH v'Iy) (see also RASHI KESAV YAD)
20)[line 3]çáéú ùì úøåîäCHAVIS SHEL TERUMAH- a [sealed] barrel of Terumah [wine] (which is not nullified in any amount since it is a sealed barrel (72b))
21)[line 6]ãø"ðD'RAV NACHMAN- that which Rav Nachman [ruled that if a ring of Avodah Zarah fell into a group of one hundred similar rings and one fell into the Mediterranean Sea then the remainder are permitted (74a)]
22)[line 9]éù ìä îúéøéïYESH LAH MATIRIN- it can be permitted [by selling it to a Kohen (albeit for less value than he could have had it been Chulin)]
23a)[line 10]îéðëøà ðôéìúäMINKERA NEFILASAH- its fall is recognizable; i.e., its absence is noticeable from the group [and it will be obvious that the reason why the rest are permitted is that one fell into the sea]
b)[line 10]ìà îéðëøà ðôéìúäLO MINKERA NEFILASAH- its fall is not recognizable; i.e., its absence is not noticeable from the group [and perhaps an uneducated observer will assume that such a mixture is permitted even if one has not fallen into the sea]
24)[line 12]úàéðäTE'EINAH- a fig (which is similar to a ring in that its absence is not noticeable from the group)
25)[line 13]ëðôéìúä ëê òìééúäK'NEFILASAH KACH ALIYASAH- as its fall [into the group, which forbade the rest even though only one fell in] is its alighting [from the group, and the rest become permitted even though only one came out]
26)[line 15]ôåúç àçã îäïPOSE'ACH ECHAD ME'HEN- he may open one of them [thus rendering it able to be nullified]
27)[line 16]ðåèì äéîðä ëãé ãéîåòäNOTEL HEIMENA KEDEI DIMU'A (MEDUMA)
(a)The Rabanan decreed that Terumah accidentally mixed with Chulin (food from which Terumos and Ma'asros have been separated) in such a manner that it is impossible to differentiate between them is Batel (nullified) only when the proportion of Chulin to Terumah is at least 100:1. When Terumah is Batel in such a manner, the mixture may be eaten by a non-Kohen only after the equivalent of the amount of Terumah that was lost is removed and given to a Kohen.
(b)If the proportion of Chulin to Terumah in the mixture is less than 100:1, it is known as Meduma or Dimu'a (lit. mixed), and non-Kohanim may not eat it. (According to TOSFOS to Chulin 99a DH Ein, this law applies only when the Terumah is the same type of food as the Chulin; if the Terumah and Chulin were two distinct foods, then Terumah is Batel in a majority just as most other Isurim are.)
(c)In our Gemara, Rebbi Elazar rules that after opening a barrel, one must first remove the amount that would be Terumah if all of the barrels had been mixed together. In the case under discussion, this is equal to one hundredth of the wine in the barrel.
28)[line 17]âîò åùúé ÷à çæéðà äëà!GAMA V'SHASI KA CHAZINA HACHA!- lit. I see one who swallowed and drank here!; i.e., since sealed barrels are not nullified, it is forbidden to actively open a barrel in order to permit the forbidden!
29)[line 23]àéñåøà áøåáà àéúéäISURA B'RUBA ISEI- the forbidden [barrel] is to be found with the majority [of one hundred open barrels, and therefore one of them should be designated Terumah while the remaining fifty sealed barrels are permitted]
30)[line 24]ëåìäå ìà éãéòKULHU LO YEDI'A- all of [the invalid Korbanos listed in our Mishnah other than Tereifah] are not identifiable [after having been mixed with a group of valid Korbanos]
31)[line 25]ìéúé åìéù÷ìéäLEISI V'LISHKELEI- bring it and remove it
32)[line 26]îðà éãò ãàéòøá?MENA YADA D'I'AREV?- how did he know that [it was a Tereifah before] it was mixed [with the Korbanos]?
33)[line 28]àéòøá ð÷åáú ä÷åõ áãøåñú äæàáI'AREV NEKUVAS HA'KOTZ B'DERUSAS HA'ZE'EV- a [valid Korban] pierced by a thorn [which is expected to recover] became confused with an [animal] attacked by a wolf [which is expected to die as a result of the puncture wounds from the wolf's claws]
34)[line 29]ðôåìäNEFULAH- an animal that fell from a great height. Such an animal may or may not be a Tereifah. It must be left alive for twenty-four hours. Assuming it survives this time period, it must then be checked following its slaughter for a number of internal injuries (Chulin 51b). Although such an animal is not necessarily a Tereifah, it may not be offered as a Korban in case it is valid since it is not seeming to offer an animal that is known to have a possible issue as a tribute to HaSh-m.
35)[line 30]ìéáã÷äLIVDEKAH- check it. There is an opinion in Chulin (51b) which maintains that if the animal stands, it need not be left alive for twenty-four hours, and that if it walks, it need not be checked for internal injuries after its slaughter.
36)[line 30]òîãä öøéëä îòú ìòú äìëä öøéëä áãé÷äAMDAH, TZERICHAH ME'ES L'ES; HALCHAH, TZERICHAH BEDIKAH- [even] if it stands, it must be left alive for twenty-four hours; [even] if it walks, it must be checked [for internal injuries after its slaughter]
37a)[line 35]äàé îùéêHAI MASHICH- this [wound caused by the claws of a wolf] is long [since the wolf raked with its claws]
b)[line 35]åäàé òâéìV'HAI AGIL- and this [wound caused by the thorn] is circular
38)[line 39]ñîéëäSEMICHAH
(a)When offering certain Korbanos (among them a Korban Olah, Chatas, Asham, or Shelamim), one must first place his hand the head of his animal and leans on it with all of his might. This is called Semichah (Vayikra 1:4). Semichah is never performed upon bird offerings.
(b)Women are not obligated to perform Semichah. This is derived from that which the verse (Vayikra 1:2) addresses itself to "Bnei Yisrael" - the sons of Yisrael" - and not the daughters.
39)[last line]á÷øáï ðùéíB'KORBAN NASHIM- [our Mishnah is specifically] referring to [a case of] a Korban offered by a woman [which does not require Semichah]