[107a - 39 lines; 107b - 53 lines]
1)[line 4]îå÷èøé ôðéí ùäòìï áçåõMUKTEREI FENIM SHE'HE'ELAN BA'CHUTZ- Korbanos fit to be burned within the Beis ha'Mikdash that one offered up outside (see Vayikra 17:9)
2)[line 6]äñîåëéïHA'SEMUCHIN- laws derived from the proximity of two verses (in connection with offering sacrifices outside the Beis ha'Mikdash)
3)[line 9]ìòøá ôøùéåúL'AREV PARSHIYOS- [the letter "Vav" is written in the verse] to combine the passages (and make the latter a continuation of the former). Accordingly, this verse, which teaches the prohibition of offering a Korban outside the Beis ha'Mikdash, adds to what the preceding passage says (the prohibition against slaughtering outside).
4)[line 12]úìúéï åùáTELASIN V'SHAV- thirty-seven
5)[line 37]ä÷åöõHA'KOMETZ
See Background to Zevachim 63:3.
107b----------------------------------------107b
6)[line 1]úéúé îáéðééàTEISI MI'BEINAYA- it should be derived from between them (from the two of them); i.e., from Shechitah and Zerikah, through a Tzad ha'Shaveh (see Background to Zevachim 44:12)
7)[line 13]ìäëé ôìâéðäå ÷øàL'HACHI PALGINHU KERA- it is for this reason that the verse separates them; i.e. by singling out the transgression of Ha'ala'ah (offering a Korban on a Mizbe'ach outside of the Azarah), the Torah teaches that there is a separate Chatas liability for that act, even when there is already a Chatas liability for another act, such as Zerikah
8)[line 18]áîçðä ìååéäB'MACHANEH LEVIYAH- the area between the Azarah (the inner courtyard of the Beis ha'Mikdash) and the wall surrounding Har ha'Bayis, including the Ezras Nashim (the outer courtyard of the Beis ha'Mikdash), is termed the Machaneh Leviyah. This corresponds to the area in the desert around the Mishkan, where the Leviyim camped. This area has a higher level of Kedushah; not only may Metzora'im not enter, but neither may Zavin, Zavos, Nidos, Yoldos (see Background to Mo'ed Katan 14:2-6) or Ba'alei Keri (see Background to Yevamos 7:25).
9)[line 37]÷ãåùä øàùåðä ÷éãùä ìùòúä å÷éãùä ìòúéã ìáàKEDUSHAH RISHONAH KIDSHAH L'SHA'TAH V'LO KIDSHAH L'ASID LAVO
(a)Eretz Yisrael contains three levels of Kedushah (holiness): that of the land as a whole, that of Yerushalayim, and that of the Beis ha'Mikdash. When Yehoshua led Klal Yisrael into Eretz Yisrael, he sanctified the land through conquest. At that point, those Mitzvos that apply only in Eretz Yisrael (e.g., Terumah, Ma'asros, Chalah (see Background to Beitzah 9:2), Shemitah) were put into practice. When Shlomo ha'Melech built the Beis ha'Mikdash in Yerushalayim, he sanctified the remaining two areas. At that point, it became possible to offer Korbanos in the Beis ha'Mikdash, and to consume Kodshim Kalim (see Background to Yoma 36:1) and Ma'aser Sheni (see Background to Beitzah 20:1) in Yerushalayim.
(b)There is a difference of opinion among Tana'im as to the nature of these sanctifications. There are those who maintain that they were permanent, and, as such, remained in place even when the Babylonians conquered Eretz Yisrael, and Klal Yisrael were sent into exile (Kedushah Rishonah Kidshah l'Sha'atah v'Kidshah l'Asid Lavo). Others understand that these sanctifications were put in place only temporarily; once Klal Yisrael were exiled, they would need to re-sanctify each area when they returned (Kedushah Rishonah Kidshah l'Sha'atah v'Lo Kidshah l'Asid Lavo). Therefore, when Ezra and those who accompanied him returned to Eretz Yisrael, they once again sanctified the land of Eretz Yisrael, Yerushalayim, and the Beis ha'Mikdash. (See Insights to Megilah 10a and Temurah 21a.)
10)[line 49]åîø îàé ãùîéò ìéäU'MAR MAI D'SHEMI'A LEI KA'AMAR- and that master, what he heard he said