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MENACHOS 50

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1) [line 1] TANA B'ALMA KAI - the Tana is stating a general rule that applies throughout the year (and not specifically to Rosh ha'Shanah followed by or preceded by Shabbos -- RASHI)
2) [line 3] KEDEI L'SHABBOS - for a time equivalent to Shabbos
3) [line 7] CHINUCH MAN DACHAR SHMEI? - Who mentioned the inauguration [of the Mizbechos, Shulchan, and other utensils of the Beis ha'Mikdash such that the Mishnah began to discuss it]?

4) [line 8] CHISUREI MECHSERA V'HACHI KA'TANI (Amending the Meaning of a Mishnah or Beraisa)
(a) In order to answer a question posed from a Mishnah or Beraisa, the Gemara will sometimes explain that we have not understood the Mishnah or Beraisa correctly. The Gemara will say "Chisurei Mechsera v'Hachi ka'Tani" -- "Words are missing, and it should be read as follows" -- and then add words to the Mishnah or Beraisa which allow it to be read differently, thereby answering the question.
(b) The YAD MALACHI (Kelalei ha'Ches, #284) writes that the Gemara will sometimes use "Chisurei Mechsera" to change the original understanding of the Mishnah or Beraisa to one that expresses the opposite ruling. He then quotes the HALICHOS OLAM (2:2) as stating that the Gemara will not go that far, but will rather add to or adjust the original explanation of the Mishnah. The Yad Malachi cites the Gemara in Sanhedrin (12b), however, as proof of his opinion.
(c) How are we to understand that the Tana seemingly forgot to include such integral information? The VILNA GA'ON (end of Divrei Eliyahu, section entitled "Kelalim") explains that the use of "Chisurei Mechsera" does not reject the original reading of the Beraisa. The original reading may be read to mean what the Gemara understands in its final explanation, or it may be teaching a different point altogether (RABEINU BACHYA writes similarly in his commentary to Shemos 34:27). The BEIS YOSEF (in "Kelalei d'Gemara", Halichos Olam 2:41) explains that these teachings were originally given over in this fashion. Rebbi, who edited much of the Mishnah, recorded them in the Mishnah as they were, expecting those who learned them to fill in the "blanks" on their own. The TIFERES YISRAEL (Boaz to Erchin 4:1) explains that a special tune was utilized when learning Mishnayos and Beraisos to help one commit them to memory (a method used even today in some schools in Eretz Yisrael). The Tana would therefore use wording that fit with the tune even if it rendered the meaning less clear. The Tiferes Yisrael explains that the Tana knew that the true explanation would be apparent to anyone who studied the topic well, as evidenced by that which the Gemara is able to arrive at the proper understanding. (This explanation would appear to be at odds with the explanation of the Vilna Gaon above)
(d) The Gemara will sometimes correct the wording of a Mishnah or Beraisa with the word "Teni ..." ("teach") or "Eima ..." ("say"). Many Rishonim (e.g., RAN to Nedarim 46a) explain that these terms are used to explain the Tana's statement, as opposed to amending it. Similarly, the Gemara will sometimes answer a question by insisting that the Mishnah or Beraisa taught its ruling wherein the person involved verbally expressed a certain qualification. In such situations the Gemara will explain, "b'Omer ..." ("in a case where he said ..."). Here too, many Rishonim explain that the Gemara means that even if he did not actually express such a qualification, it is as if he did (e.g., TOSFOS to Yevamos 25b DH b'Omer).

5) [line 10] SHE'LO NISCHANECH HA'MIZBE'ACH - when the Mizbe'ach had not been inaugurated [yet]
6) [line 11] YAKRIVU BEIN HA'ARBAYIM - they may offer the Korban Tamid in the afternoon (that is, one animal is offered as the Tamid Shel Bein ha'Arbayim -- TOSFOS DH ba'Meh)
7a) [line 12] ANUSIN - being forced not to offer the Korban
  b) [line 12] SHOGEGIN - unintentionally neglecting to offer the Korban
  c) [line 13] MEZIDIN - intentionally neglecting to offer the Korban
8) [line 23] V'CHI KOHANIM CHAT'U, MIZBE'ACH BATEL? - [If] the Kohanim are lax and [intentionally neglect to offer the Korban Tamid, should this be a reason to leave] the Mizbe'ach inactive?
9) [line 26] D'LO SHECHICHA - (a) it is infrequent that the Kohanim intentionally neglect to offer the Ketores (RASHI, 1st explanation); (b) the Ketores is offered less frequently than Olos (burnt offerings), and as such, it is more cherished by the Kohanim (RASHI, 2nd explanation); (c) it is not done frequently by one person, since the Kohanim were particular to only allow each Kohen one chance in a lifetime to offer the Ketores, since the Kohen who offers it becomes rich through a special blessing (RASHI, 3rd explanation)
10) [line 26] ME'ASRA - it causes [the Kohen who offers it] to become rich
11) [line 26] CHAVIVA LEHU - it is more cherished by them
12) [line 26] V'LO FASH'EI - they will not be negligent
13) [line 32] BA'BOKER BA'BOKER, B'HETIVO ES HA'NEROS, YAKTIRENAH." - "[And Aharon ha'Kohen shall burn on it (the Golden Mizbe'ach) the Ketores (incense) [made] of spices;] every morning, when he is replenishing the lamps, he shall burn it." (Shemos 30:7)

14) [line 34] HADLAKAH (HATAVAS HA'NEROS)
(a) Every evening a Kohen lights the Menorah in the Beis ha'Mikdash. This is called Hadlakas ha'Neros. Enough oil is put into the Menorah's lamps to burn until the morning.
(b) In the morning, a Kohen would clean out the burned wicks and leftover oil that remained in the Menorah's lamps, and replaced them with fresh oil and wicks. This is what the Torah, and the Mishnah, calls Hatavas ha'Neros, or Dishun ha'Menorah. The spent wicks were placed in the same pile of ashes near the ramp of the Mizbe'ach into which the Terumas ha'Deshen was placed.
(c) The cleaning of the lamps was done in two stages. First the Kohen would clean five of the lamps of the Menorah, then he would wait while other services of the Mikdash were done, and only afterwards would he complete the job and clean out the remaining two lamps of the Menorah.
(The above description is based on the opinion of the majority of the Rishonim. However, others assert that some or all of the lamps of the Menorah were lit in the morning as well, or that the Menorah was cleaned in a single step, according to some Tana'im. Also, the process described is altered slightly if some of the lamps are still burning by the morning. The Tana'im argue as to which service was done between the cleaning of the first five and the last two lamps. For more information, see Yoma 14a, Chart #2.)

15) [line 34] ME'URTA - from the previous night
16) [line 34] HATAVAH B'TZAFRA ME'HEICHA? - from where would there be a need to replenish the lamps in the morning?
17) [line 37] ICHNUCHEI HU D'LO MICHANECH - it cannot be inaugurated [on a weekday]
18) [line 37] HA KEDUSHEI MIKDISH? - but does it consecrate [the Lechem ha'Panim if they are placed there on a weekday as the inauguration of the Shulchan (the Golden Table)]?
19) [line 39] (ZEHU) [ZO HI] KETORES SHE'ALSAH L'YACHID - this is the Ketores that was offered (lit. went up) by individuals
20) [line 39] MIZBE'ACH HA'CHITZON - on the outer Mizbe'ach, that stood in the Azarah of the Beis ha'Mikdash
21) [line 40] HORA'AS SHA'AH HAYESAH - it was an enactment that applied only at that specific time
22) [line 40] NESI'IM - the princes of the tribes of Yisrael, who offered inauguration sacrifices for the Mishkan in the desert (Bamidbar 7:1-88)
23) [line 41] MIZBE'ACH HA'PENIMI - the inner (Golden) Mizbe'ach in the Kodesh section of the Mishkan and the Beis ha'Mikdash (see Shemos 30:1-10), upon which the incense was burned
24) [line 42] MISNADEV - dedicate to Hekdesh (to the Beis ha'Mikdash)
25) [line 43] "MOTZA SEFASECHA TISHMOR V'ASISA, [KA'ASHER NADARTA LA'SH-M ELOKECHA NEDAVAH...]" - "That which emerges from your lips you shall observe and perform, [according to what you have vowed to HaSh-m your G-d an offering, anything that you have promised with your mouth.]" (Devarim 23:24)
26) [line 43] "LO SA'ALU ALAV KETORES ZARAH" - "You shall not offer upon it strange incense..." (Shemos 30:9) - It is prohibited to burn upon the Mizbe'ach ha'Zahav any incense that is not ordained by the Torah.

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