[76a - 49 lines; 76b - 41 lines]
1)[line 2]עילאה גבר / תתאה גברILA'AH GAVAR / TATA'AH GAVAR
(a)If hot food mixes with other hot food in such a way that the resulting mixture will be prohibited to eat, the entire mixture is prohibited as long as at least one sixtieth of the mixture is Isur. This can occur when an item of Isur mixes with an item of Heter, or when hot milk mixes with hot meat. If both food items are cold, the Heter remains permitted as long as one is able to separate them. If hot food falls into cold food or vice versa, there is a Machlokes Amora'im regarding how they are viewed.
(b)Rav maintains that "Ila'ah Gavar" - that which falls in affects the food into which it falls. This means that if the food which falls in is hot and the lower food is cold, the "upper" food heats the lower food such that they cook together and are both forbidden. If the food which falls in is cold and the lower food is hot, the upper food cools the lower food such that they do not cook together and the Heter therefore remains permitted. Shmuel is of the opinion that "Tata'ah Gavar" - the food on the bottom affects that which falls into it. Our Gemara discusses and qualifies these opinions.
2)[line 18]לסולת דהדר הודרניהL'SOLES D'HADAR HUDRANEI- the surrounding flour
3)[line 29]אמטו להכיA'MATU L'HACHI- because of this
4)[line 35]אדמיקר ליהAD'MEIKAR LEI- by the time it has cooled it down
5)[line 42]מליח הרי הוא כרותחMELI'ACH HAREI HU K'ROSE'ACH
If a food item has been salted to the degree that one will not eat it due to its saltiness, it has the Halachic status of that which has been heated by fire. Therefore any Isur in the dish will be absorbed by the vessel in which it is contained.
6)[line 42]כבוש הרי הוא כמבושלKAVUSH HAREI HU K'MEVUSHAL
If a food item has been soaked in vinegar (pickled), it is Halachically considered to have been cooked in the vinegar. This is because the acidity of the vinegar draws out the taste of the food similar to the way in which heat does. Therefore if Isur and Heter have been pickled together, or if meat and milk have been pickled together, all of the food is prohibited. The Rishonim disagree as to whether or not - and if so, how - this Halachah applies to other liquids (see Insights).
7)[line 43]שלא נאכל מחמת מלחוSHE'LO NE'ECHAL MACHMAS MILCHO- salted to the degree that one will not eat it due to its saltiness (until it is washed), such as (a) meat salted in order to preserve it (RASHI Chulin 112a); (b) meat salted in the manner in which hides are tanned (TOSFOS and ROSH Chulin ibid.); (c) meat salted in order to Kasher it (RABEINU TAM ibid.)
8)[line 44]בר גוזלאBAR GOZALA- a [whole] young pigeon
9)[line 44]לכדא דכמכאKADA D'KAMCHA- a pitcher of Kutach (a dip consisting of stale bread cooked with whey and salt)
10)[line 45]מאן חכים למישרא מילתא כי הא...?MAN CHAKIM L'MISHRA MILSA KI HA...?- who but Rav Chinena... is wise enough to permit something such as this? Rava is commenting on that which the Bar Gozala was permitted even though the Kutach was salted.
11)[line 48]ולא אמרןV'LO AMARAN- and we did not say [that one may eat roasted meat placed into Kutach after peeling it]
12)[last line]פיליPILEI- cracks
13)[last line]מתובל בתבליMETUBAL B'TAVLEI- it is seasoned with spices
76b----------------------------------------76b
14)[line 1]שמןSHAMEN- fatty
15)[line 1]שצלאו עם בשר נבילהSHE'TZOL'O IM BASAR NEVEILAH- which he roasted [in one oven] together with [the lean meat of] a Neveilah [even if they were not touching each other]
16)[line 2]כחושKACHUSH- lean
17)[line 2]מפטמי מהדדיMEFATMEI ME'HADADI- lit. become fat from one another. The vapor and aroma of the fatty meat enter the lean meat, and then travel back to the fatty meat.
18)[line 5]עביד לוי עובדאAVID LEVI UVDA- Levi permitted such a case [after the fact]
19)[line 6]ודבר אחרDAVAR ACHER- a pig
20)[line 7]מפני התערובתMIPNEI HA'TA'AROVES- since they become mixed together (and a Korban Pesach may only be eaten by those who are appointed to it)
21)[line 9]תערובת גופיןTA'AROVES GUFIN- they may be mistaken for one another
22)[line 18]כעין שתי קדירותK'EIN SHTEI KEDEIROS- similar to two pots; that is, separated from one another by some sort of barrier
23)[line 22]הרודהHA'RODEH- one who removes [from an oven]
24)[line 23]אוסרOSER- prohibits [the bread to be eaten by non-Kohanim]
25)[line 24]שהשעורים שואבותHA'SE'ORIM SHO'AVOS- the barley [draws out and] absorbs [the vapor of the wine]
26)[line 28]מגופהMEGUPAH- sealed
27)[line 31]ביניתאBINISA- fish
28)[line 33]דקשיא לריחא ולדבר אחרD'KASHYA L'REICHA UL'DAVAR ACHER- it causes both bad breath and Tzara'as
29)[line 34]העומרHA'OMER
(a)It is a Mitzvah to offer the Korban ha'Omer on the second day of Pesach. A large quantity of barley is reaped after nightfall following the first day of Pesach. At this time the grain is still moist, and the process of extracting one Omer (approximately 2.2, 2.5 or 4.3 liters, depending upon the differing Halachic opinions) of barley flour is extremely difficult. The flour is then baked and offered as a Korban Minchah on the 16th of Nisan. (This Korban is also referred to as the Minchas Bikurim - Vayikra 2:14-16.)
(b)A lamb is offered as an Olah along with the Minchah (Vayikra 23:12).
(c)Chadash refers to grain that begins to take root after the Korban ha'Omer is offered on the second day of Pesach. This grain may not be eaten until the following year's Korban ha'Omer is offered (Vayikra 23:14). When there is no Beis ha'Mikdash, Chadash may not be eaten until after the second day of Pesach, which is when the Korban Omer would have been offered.
30)[line 34]ושתיהלחםS HTEI HA'LECHEM
(a)On Shavuos, a communal Korban known as the Shtei ha'Lechem is offered. It consists of two loaves of Chametz bread baked from Chadash (grain that began to take root after the Korban ha'Omer was offered on the second day of Pesach of the previous year; Vayikra 23:17). One loaf is given to the Kohen Gadol, and the other is divided among the rest of the Kohanim who are in the Mikdash at that time. They may be eaten on the day of Shavuos as well as until midnight of the following night (RAMBAM Hilchos Temidin u'Musafin 8:11).
(b)Along with the Shtei ha'Lechem, seven sheep, one cow, and two rams are offered as Olos, and an additional goat and two sheep are offered as Korbenos Shelamim (these last two are known as Zivchei Shalmei Tzibur - see below, entry #32; Vayikra 23:18-19).
(c)Following the offering of the Shtei ha'Lechem, Chadash may be used in Menachos (see Background to Menachos 2:1).
31)[line 34]ולחם הפניםLECHEM HA'PANIM
(a)The Lechem ha'Panim (Showbread) are 12 loaves arranged in two stacks (Sedarim) - six loaves to a stack - on the Golden Table of the Mishkan or Beis ha'Mikdash. The loaves are one Tefach thick and may not be Chametz. Fresh loaves are arranged on the Table every Shabbos and are left there through the following Shabbos. The loaves are eaten by Kohanim after their removal. (Vayikra 24:5-9).
(b)A Kometz (the amount which can be held between one's middle three fingers and his palm) of Levonah (frankincense) is placed alongside each stack in a Bazach (bowl). The Levonah is offered upon the Mizbe'ach when the loaves are removed. Only after this is done may the Lechem ha'Panim be eaten by the Kohanim.
32)[line 35]וזבחי שלמי צבורZIVCHEI SHALMEI TZIBUR
(a)On Shavuos, two sheep are offered as Zivchei Shelamim in conjunction with the Shtei ha'Lechem (see above, entry #30). These sheep are the only Shelamim with the status of communal Korbenos, as well as the only Shelamim with the status of Kodshei Kodashim.
(b)The Shtei ha'Lechem become Kadosh when these sheep are slaughtered, and become permissible to eat only when the blood of these Shelamim is dashed upon the Mizbe'ach.
33)[line 35]ושעירי ראשי חדשיםSE'IREI ROSHEI CHODASHIM
(a)Among the additional Korbenos offered on Rosh Chodesh is a Sa'ir (male goat) offered as a Korban Chatas (Bamidbar 28:15). As with all Korbenos Chatas, it has the status of Kodshei Kodashim, and is eaten by male Kohanim on the day it is slaughtered as well as the following night.
(b)This Korban is offered even on Shabbos. When offered on Shabbos, however, the Sa'ir may not be cooked until nightfall. Kohanim who wish to eat it raw before that time may do so.
(c)In the first Mishnah in Shevuos the Tana'im disagree as to what atonement is provided by this Korban:
1.According to Rebbi Yehudah, it atones for one who unknowingly entered the Mikdash while in a state of Tum'ah ("Tum'as Mikdash v'Kodashav"; see Background to Shevuos 2:2) who never discovered that he had sinned in such a manner.
2.According to Rebbi Shimon, it atones for a Tahor who consumed Kodshim Teme'im (see Background to Shevuos 2:14).
3.According to Rebbi Meir, it atones for three sins: one who unknowingly entered the Mikdash while in a state of Tum'ah who never discovered that he had sinned in such a manner, one who unknowingly entered the Mikdash while in a state of Tum'ah who subsequently discovered that he had done so, and a Tahor who consumed Kodshim Teme'im.
34)[line 36]חמשה למעוטי מאי?CHAMISHAH LI'ME'UTEI MAI?- why does the Mishnah list five specific Korbenos Tzibur instead of simply stating, "Korbenos Tzibur may be offered etc."?
35)[line 37]חגיגת חמשה עשרCHAGIGAS CHAMISHAH ASAR
(a)Every adult Jewish male is obligated to come to the Azarah of the Beis ha'Mikdash on Pesach, Shavuos, and Sukos, and offer an animal as a Korban Chagigah, as the Torah states, "Shalosh Regalim Tachog Li ba'Shanah" (Shemos 23:14).
(b)If the Korban was not brought on the first day of the festival, it may be brought on any of the subsequent days (where applicable; see Insights to Chagigah 9:1). The Gemara (Chagigah 7a) records a disagreement regarding whether or not one is required (or even permitted) to bring more than one Korban Chagigah if he comes to the Azarah on more than one day of a festival.
(c)Although the offering of the Korban Chagigah is an obligation incumbent on every individual, it is classified as a Korban Tzibur due to that which a large group of people ("Kenufya") offer it together at one time during the festival (Yoma 51a).
36)[line 40]שעירי הרגליםSE'IREI HA'REGALIM
(a)Among the additional Korbanos offered on the festivals is a Sa'ir (male goat) offered as a Korban Chatas (Bamidbar 28:16 - 29:38). As with all Korbenos Chatas, it has the status of Kodshei Kodashim, and is eaten by male Kohanim on the day it is slaughtered as well as the following night.
(b)This Korban is offered even on Shabbos. When offered on Shabbos, however, the Sa'ir may not be cooked until nightfall. Kohanim who wish to eat it raw before that time may do so.