The reference numbers below that appear in parentheses (e.g., TY #43) represent vessels or parts of the structure of the Beis ha'Mikdash. The labeling follows that of the diagram of the Tiferes Yisrael. This diagram, which has been included in a separate mailing and can also be found on our site (at http://www.dafyomi.co.il/midos/mids-charts.htm), is printed both in the Tiferes Yisrael Mishnayos (Midos Chapter 2 or following Midos) and in Rav P. Kahati's Mishnayos (page 290, at the beginning of Midos).
[91a - 38 lines; 91b - 43 lines]
1)[line 1]àèå ùáú ìîåñôéï àäðàé, ìúîéãéï ìà àäðàé?ATU SHABBOS L'MUSAFIN AHANA'EI, LI'TEMIDIN LO AHANA'EI?- Does the day of Shabbos raise the level of Kedushah of (lit. benefit) the Korbenos Musafim of that day and not raise the level of the Korbenos Tamid of that day?
2)[line 8]áøëú äééï / áøëú äéåíBIRKAS HA'YAYIN / BIRKAS HA'YOM (SHABBOS: KIDUSH HA'YOM)
Reciting or hearing Kidush on Friday night is a Mitzvas Asei. It consists of the verses (Bereishis 2:1-3; preceded by the last words of Bereishis 1:31), the Berachah over a cup of wine, and the Berachah sanctifying the day of Shabbos.
3)[line 12]åàç"ë ùì îåñôéïV'ACHAR KACH SHEL MUSAFIN- and afterwards [he prays] the Musaf prayer (Rebbi Yochanan presents his ruling in a situation where a person has not prayed the Musaf prayer (the time of which starts before midday) and the time for the afternoon Minchah prayer has arrived)
4)[line 14]äà àéãé åàéãé ãéåíHA IDI V'IDI D'YOM- but we may deduce that when both of them (the Korban Shelamim and the Korban Chatas) have arrived in the Azarah on the same day
5)[line 15]îöåé ÷àîøú?MATZUY KA'AMART?- are you referring to a case of "Matzuy," a common occurrence? (as opposed to "Tadir," a constant occurrence? This case should have no bearing upon the matter of whether Tadir or Mekudash takes precedence.)
6)[line 17]àåöéà àú äôñçOTZI ES HA'PESACH- I will exclude [from a liability to bring a Korban Chatas] a person who unintentionally fails to offer a Korban Pesach (A person who intentionally fails to offer a Korban Pesach is punished with Kares. However, a person only brings a Korban Chatas for unintentionally transgressing a Mitzvas Lo Sa'asei for which the punishment for intentional transgression is Kares; the Korban Pesach is a Mitzvas Asei)
7)[line 18]úãéøä áîöåúTEDIRAH B'MITZVOS- (a) it is more "constant" than other Mitzvos, since the commandment of the Mitzvah of Milah appears many times in the verses (Bereishis 17:1-22) and the word "Bris" is mentioned thirteen times (RASHI); (b) it is more constant among Mitzvos, since the Bris Milah remains with a person for the rest of his life, as opposed to other Mitzvos that are together with the person only when he is performing them (SEFAS EMES); (c) it is more constant among Mitzvos, since once a person becomes obligated to have Milah performed upon him, that obligation to be Nimol is constant (OR SAME'ACH to RAMBAM Hilchos Nezirus 7:14)
8)[line 18]îéìä ìâáé ôñçMILAH L'GABEI PESACH- Milah in relation to Pesach is considered Tadir, constant, since it is much more common than Pesach (while the "Matzuy" of Shelamim is not considered Tadir in relation to Chatas)
9)[line 19]å÷ãéí åùçè ìùàéðå úãéøV'KADIM V'SHACHAT LESHE'EINO TADIR- and he first slaughtered the less Tadir sacrifice
10)[line 20]éäéá ìàçø ãîîøñ áãîåYAHIV L'ACHER DI'MEMARES B'DAMO- he should transfer the utensil of blood to another [Kohen] who will stir the blood (to prevent it from congealing)
11)[line 24]ãùçèéðäå ìúøåééäåD'SHACHTINHU LI'TERAVAIHU- in a case where the Kohen slaughtered both of them (the Shelamim and then the Chatas)
12)[line 29]ùçèå ÷åãí çöåúSHACHATO KODEM CHATZOS- If he slaughtered the Korban Pesach before midday (RASHI)
13)[line 30]÷åãí ìúîéãKODEM L'SAMID- If he slaughtered the Korban Pesach before the afternoon Korban Tamid (the afternoon Korban Tamid is the always the last Korban of the day except for Erev Pesach, when it is slaughtered before the Korbenos Pesach)
14)[line 34]ìîùçäL'MASHCHAH- for prestige (Bamidbar 18:8)
15)[line 35]îúçì÷MISCHALEK- and is divided among the Kohanim to be eaten
16)[line 35]îåúø ø÷é÷é îðçåú éùøàìMOSAR REKIKEI MENACHOS YISRAEL (MINCHAS MA'AFEH TANUR: REKIKIN)
See Background to Zevachim 89:14:b:3.
17)[line 36]ìåâ ùîï ùì îöåøòLOG SHEMEN SHEL METZORA (METZORA)
See below, entry #24.
18)[line 37]îåúø ø÷é÷é îðçú ëäðéíMOSAR REKIKEI MINCHAS KOHANIM (MINCHAS KOHANIM)
A Korban Minchah that is brought by a Kohen does not need Kemitzah. The entire Minchah is burned on the Mizbe'ach. This is learned from the verse, "v'Chol Minchas Kohen, Kalil Tiheyeh, Lo Se'achel" - "And every meal-offering of a Kohen shall be entirely offered; it shall not be eaten" (Vayikra 6:16).
19)[last line]îðçú ëäï îùéçMINCHAS KOHEN MASHI'ACH (MINCHAS CHAVITIN)
(a)The Kohen Gadol offers a Minchah every day that consists of 1/10 of an Eifah of wheat flour made into twelve wafers or rolls. They were fried in olive oil in a flat pan after being boiled and baked. Half of the rolls were offered in the morning and half towards evening. They were completely burned on the Mizbe'ach (Vayikra 6:12-15). The Chavitin had to be brought from the money of the Kohen Gadol, but he did not actually have to offer them on the Mizbe'ach. The amount of oil that was used for each of the Chavitin was one Revi'is.
(b)An ordinary Kohen, on the day that he begins his service in the Beis ha'Mikdash, must bring a Korban Minchah that is the same as the Minchas Chavitin that the Kohen Gadol brings every day (Vayikra 6:13). His Korban is known as the Minchas Chinuch (RAMBAM Hilchos Ma'aseh ha'Korbanos 13:2-4).
20)[last line]ùàéï îúðãáéï ùîïSHE'EIN MISNADVIN SHEMEN- since one may not pledge to bring an offering that only consists of oil
91b----------------------------------------91b
21)[line 2]÷åîöå [åî÷èéø] åùéøéå ðàëìéïKOMTZO [U'MAKTIR] V'SHEYARAV NE'ECHALIN- the Kohen takes out a palmful of oil [and burns it on the fires of the Mizbe'ach] and the remainder of the oil is [distributed and] eaten [by the Kohanim]
22)[line 3]"[åÀðÆôÆùÑ ëÌÄé úÇ÷ÀøÄéá] ÷ÈøÀáÌÇï îÄðÀçÈä...""[V'NEFESH KI SAKRIV] KORBAN MINCHAH..."- "[And if a soul shall offer] a Minchah sacrifice..." (Vayikra 2:1) - The verse would have the same meaning even if the word "Korban" had been omitted. As such, this word is used by Shmuel as a source for the possibility of offering a Korban that only consists of oil.
23)[line 4]åëé îðçäV'CHI MINCHAH- and [this Korban of oil] is similar to the Minchah offering
24)[line 8]ìåâ ùîï ùì îöåøòLOG SHEMEN SHEL METZORA
(a)A Metzora is a person who has the skin disease of Tzara'as (see Background to Shevuos 2:4). For a detailed description of the process by which a Metzora becomes Tahor, see Background to Shevuos 8:6.
(b)Along with the animal Korbanos, the Metzora also brings a Log of olive oil to the Beis ha'Mikdash as part of his purification process. A Kohen lifts up and waves (Tenufah) the live Korban Asham (which is a ram) with the Log of oil resting upon it. After the Asham is slaughtered, some of the blood is placed on the body of the Metzora: on the middle section of cartilage of the Metzora's right ear, on his right thumb and on his right big toe. These parts of his body must be in the Azarah at the time that the Kohen applies the blood. For this purpose he stands in the gate of Nikanor (TY #18; the eastern gate of the Azarah, named for the man who donated the brass doors of the gate; see Yoma 38a). Although all of the other gates of the Azarah had the Kedushah of the Azarah, Sha'ar Nikanor only had the Kedushah of Har ha'Bayis. The Chachamim arranged this so that the Metzora could stick his head, right hand and right foot into the Azarah while standing under the archway of the gate.
(c)After all of the Korbanos were offered, a Kohen pours some of the oil in his left hand and sprinkles it seven times towards the Kodesh ha'Kodashim. He must dip his right finger in the oil each time. Oil is also put on the body of the Metzora, on the places where the blood of the Asham was placed. The remainder of the oil in the Kohen's hand is placed on the Metzora's head (Vayikra 14:10-20). The rest of the Log which was not poured into the Kohen's hand was given to the Kohanim, and must be consumed by male Kohanim in the Azarah (it is one of the Kodshei ha'Kodashim) (RAMBAM Hilchos Mechusarei Kaparah 4:2-3).
25)[line 10]îúçì÷MISCHALEK- it is divided [among the Kohanim to be eaten]
26)[line 11]ùðéúï òì âáé àéùéíSHE'NITAN AL GABEI ISHIM- that is burned on the fires [of the Mizbe'ach]
27)[line 16]ùéøéíSHIRAYIM- the remained of the oil offering (that is eaten by the Kohanim)
28)[line 17]úðà øéùà àèå ñéôàTANA REISHA ATU SEIFA- the first part of the Mishnah is actually superfluous (i.e. we do not make the inference that according to the opinion that holds that one may pledge oil, it is distributed to be eaten by the Kohanim), and it was only recorded to introduce the Halachah taught in the second part of the Mishnah
29)[line 20]ñôìéíSEFALIM- the silver libation pipes located in the southwestern corner of the Mizbe'ach ha'Chitzon
30)[line 22]îéãé àéøéà? äà ëãàéúà åäà ëãàéúà!MIDI IRYA? HA CHED'ISA V'HA CHED'ISA!- Is this a proof? Perhaps this [case] is unique unto itself and the other is unique unto itself! (The wine could be poured in its entirety to the Sefalim while the oil that is burned is only referring to the Kometz)
31)[line 23]ìà éôçåúLO YIFCHOS- he shall not offer less
32a)[line 24]ãåï îéðä åîéðäDON MINAH U'MINAH
Judge from it and [entirely] from it, i.e. an analogy must be carried through so that the case deduced agrees throughout with the case from which the deduction was made.
b)[line 25]ãåï îéðä åàå÷é áàúøäDON MINAH V'UKI B'ASRAH
Judge from it but place the deduction in its own context, i.e. let the case deduced by analogy be regulated by the rules that are appropriate to that case itself.
33)[line 31]î"àæøç" âîø ìäME'"EZRACH" GAMAR LAH- he learned it from the verse, "[Kol] Ezrach [Ya'aseh Kachah Es Eleh, l'Hakriv Isheh Re'ach Nicho'ach La'Sh-m]" - "[Every] citizen [shall do these [Nesachim offerings] like this (the amounts mentioned in verses 4-9), to bring a pleasing fire-offering to HaSh-m]" (Bamidbar 15:13).
34)[line 34]àé úðéà, úðéàIY TANYA, TANYA- if there is a Beraisa that states this source explicitly ("Korban Minchah" and not "Ezrach"), then I have nothing else to say
35)[line 35]îæìôåMEZALFO- he sprinkles it
36)[line 36]åäà ÷à îëáé?V'HA KA MECHABEI? (KIBUY HA'ESH SHE'AL GABEI HA'MIZBE'ACH)
There is a prohibition to extinguish the fire and coals of the Mizbe'ach, learned from the verse "veha'Esh Al ha'Mizbe'ach Tukad Bo, Lo Sichbeh" - "And the fire on the Mizbe'ach shall burn on it, it shall not be extinguished" (Vayikra 6:5).
37)[line 36]ëéáåé áî÷öú ìà ùîéä ëéáåéKIBUY B'MIKTZAS LO SHEMEI KIBUY- putting out part of the fire is not included in the prohibition of putting out the fires of the Mizbe'ach
38)[line 37]äîåøéã âçìúHA'MORID GACHELES- one who takes off a coal
39)[line 38]ãìéëà àìà äàéD'LEIKA ELA HAI- there is only this one [coal on the Mizbe'ach]
40)[line 39]ëìôéKELAPEI- since (RASHI)
41)[line 39]ìúøåíLITROM- (lit. to lift) to remove a shovelful
42)[line 39]éëåì éëáä åéúøåíYACHOL YECHABEH V'YITROM- Is it possible that if the Kohen who was chosen to perform the Terumas ha'Deshen finds that there are only burning coals on the Mizbe'ach, he may extinguish some coals and use these ashes for the Terumas ha'Deshen?
43)[line 39]àîøú "ìà (éëáä) [úëáä]"AMRAT "LO (YICHBEH) [SICHBEH]"- the verse states, "Lo Sichbeh" - "it shall not be extinguished" (Vayikra 6:5). This Beraisa shows that extinguishing coals is prohibited, even for the Mitzvah of Terumas ha'Deshsen.
44)[line 40]àôùø ãéúéá åðèøEFSHAR D'YASIV V'NATAR- [this case is not a proof, since] it is possible for him to sit there and wait [until the coals turn to ashes without extinguishing them]
45)[line 42]äà ø"ùHA REBBI SHIMON- Shmuel rules like Rebbi Shimon, who holds the opinion that Davar she'Ein Miskavein, Mutar (see Background to Zevachim 92:2). As such, small amounts of wine that are sprinkled upon the Mizbe'ach do not violate the prohibition of putting out the fires of the Mizbe'ach (RASHI)
46)[last line]âçìú ùì îúëúGACHELES SHEL MATECHES- (lit. a coal of metal) a glowing, red-hot piece of metal
47)[last line]øä"øRESHUS HA'RABIM- a public domain (where many people may get injured from the Gacheles Shel Mateches)