[82a - 44 lines; 82b - 48 lines]
1)[line 2]ìà ôñé÷à ìéäLO PESIKA LEI- it cannot be stated in an unqualified manner
2)[line 12]îøé÷ä åùèéôäMERIKAH U'SHETIFAH - purging and rinsing in water
The Torah teaches that a utensil in which meat of the Korban Chatas was cooked must be kashered before it may be used for cooking other foods. The normal method of kashering a non-kosher utensil is used (for example, if the utensil was used to cook food in a fire, then Libun must be used). However, it is also necessary to perform "Merikah and Shetifah" for such a utensil used with the meat of Kodshim. The Torah states, "An earthenware utensil in which it (the meat of the Korban Chatas) was cooked must be broken (since it cannot be kashered); and if in a copper utensil it was cooked, then [that utensil must be] purged and rinsed in water" (Vayikra 6:21). The Torah requires that a utensil used for Kodshim not only be kashered, but that it also be purged and rinsed in water.
3)[line 22]ëìôé ìééàKELAPEI LAYA?- towards which direction is it turning? (The opposite would be reasonable!)
4)[line 25]áôøéí äðùøôéíB'FARIM HA'NISRAFIM
See Background Zevachim 47:16.
5)[line 25]åùòéøéí äðùøôéíV'SE'IRIM HA'NISRAFIM
See Background to Zevachim 47:17.
6)[line 26]àáéú äáéøäA'BEIS HA'BIRAH- See the Gemara later (104b). According to Rebbi Yochanan, this refers to a place (a tower, according to the Yerushalmi Pesachim 7:8) on Har ha'Bayis (perhaps the Antonia fortress - MK). If so, the Mishnah must be referring to a case where the Parim ha'Nisrafim and the Se'irim ha'Nisrafim became invalidated after the Zerikas ha'Dam (according to Rav Nachman Amar Rabah bar Avuha) or after they were taken out of the Azarah (according to Levi). These Korbanos are burned in the Beis ha'Deshen (see Background to Zevachim 64:1). According to Reish Lakish, "Beis ha'Birah" refers to the entire Beis ha'Mikdash compound, which includes the Azarah of the Beis ha'Mikdash and Har ha'Bayis. (The Yerushalmi Pesachim 3:5 records the words of Reish Lakish as, "Kol Har ha'Bayis Karuy Birah she'Ne'emar....") As such, the Mishnah is referring both to Parim ha'Nisrafim and the Se'irim ha'Nisrafim that became invalidated before or after the Zerikas ha'Dam.
82b----------------------------------------82b
7)[line 1]î÷åí ùéäà îùåìù áãí ááùø áàéîåøéíMAKOM SHE'YEHEI MESHULASH B'DAM B'VASAR B'EIMURIM- [in order for improper intent to take effect and disqualify the Korban, the intent must be for] a place that has a three-fold function (Meshulash): it is fit to offer blood, meat, and Eimurim; i.e. where all three are offered or consumed
8)[line 6]çåõ ìæîðåCHUTZ LI'ZEMANO
See Background to Zevachim 26:22.
9)[line 7]çåõ ìî÷åîåCHUTZ LI'MEKOMO
See Background to Zevachim 26:23.
10)[line 22]úåùáTOSHAV- lit. a temporary resident. Regarding Terumah this refers to an Eved Ivri Nirtza (a Jewish slave whose ear has been pierced) who works for his master until the Yovel year.
11)[line 22]ùëéøSACHIR- lit. a hired laborer. Regarding Terumah this refers to an Eved Ivri (Jewish slave) who has been sold (or who sells himself) into slavery for six years
12)[line 23]÷ðåé ÷ðéï òåìíKANUY KINYAN OLAM (NIRTZA)
An Eved Ivri (a Jewish slave) is obligated to work for his master for only six years. If at the termination of six years he wants to continue working for him, the master makes the slave stand near a doorpost and pierces his ear and the door with an awl. The slave then continues to serve his master until the Yovel year (Shemos 21:6).
13)[line 24]÷ðåé ÷ðéï ùðéíKANUY KINYAN SHANIM (EVED IVRI)
There are two ways that a Jew can be bought as a slave. Either he may sell himself because he is destitute, or he may be sold by Beis Din to pay back a theft. In either case he is obligated to work for his master for only six years (Shemos 21:6) or until the Yovel year, whichever comes first (Shemos 21:2-4).
14)[line 32]îéìúà ãàúé á÷ì åçåîø èøç åëúá ìä ÷øàMILSA D'ASYA B'KAL VA'CHOMER TARACH V'CHASAV LAH KERA - the Torah troubles itself to write out explicitly that which can be learned from a Kal va'Chomer (KAL VA'CHOMER)
(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 called a Kal va'Chomer (an argument a fortiori, also known as "Din" in the language of the Gemara), by which a Halachic inference is made from a Halachah of lesser consequence to a Halachah of greater consequence, or vice versa.
(b)Unlike a Gezeirah Shavah (see Background to Gitin 41:13), the Kal va'Chomer inference need not be received as a tradition from one's teacher, since it is based upon logic. And unlike a Hekesh (see Background to Gitin 41:12), it can be refuted based on logical grounds.
15)[line 35]îùåôùMESHUPASH- a crooked path; i.e. the Torah must teach that blood which enters the Kodesh ha'Kodashim becomes Pasul when it is brought in abnormally (not through the Heichal, but rather through windows or the roof)