1) [line 7] "V'CHIPER ES MIKDASH HA'KODESH V'ES OHEL MO'ED V'ES HA'MIZBE'ACH YECHAPER; V'AL HA'KOHANIM V'AL KOL AM HA'KAHAL YECHAPER" - "He shall bring atonement for the holy [inner] sanctuary, for the Tent of Meeting, and for the altar; and for the priests and for all of the people of the community he shall bring atonement." (Vayikra 16:33) - This verse is stated after the description of all of the Avodah of Yom ha'Kipurim (including the Avodah of the Sa'ir ha'Mishtale'ach, which is dealt with in verses 21-26); "v'Chiper" means "he shall procure atonement."
2) [line 9] MIZBE'ACH K'MASHMA'O - the word "Mizbe'ach" in this verse has its implied meaning, i.e. (a) the Mizbe'ach in the Azarah (RASHI); (b) the Mizbe'ach in the Heichal (RASHI Shevu'os 13b)
3) [line 12] BI'SHE'AR AVEIROS - all other sins (besides Tum'as Mikdash v'Kodashav), i.e. Aseh, Lo Sa'aseh, Chayavei Krisus and Chayavei Misos Beis Din, whether they were transgressed intentionally or unintentionally (Shevu'os 1:6)
4) [line 15] TUM'AS MIKDASH V'KODASHAV
It is forbidden for a person to enter the Mikdash or eat Kodshim if he touched an Av ha'Tum'ah.
(a) If he knew that he was Tamei before and after the transgression, but forgot at the time he transgressed, he must bring a Korban Oleh v'Yored. This Korban varies based on the means of the penitent. If he is wealthy, he brings a female sheep or goat as a Chatas. If he cannot afford this, he brings two doves or two turtledoves, one as an Olah and one as a Chatas. If he cannot even afford the birds, he brings one tenth of an Eifah of fine flour as a Minchas Chatas. (Vayikra 5:6-13)
(b) If he willingly transgresses, he is liable to Kares and lashes (Vayikra 12:4, 22:3-4, Bamidbar 5:3, 19:20)
5) [line 19] "V'CHILAH MI'KAPER ES HA'KODESH V'ES OHEL MO'ED V'ES HA'MIZBE'ACH; [V'HIKRIV ES HA'SA'IR HE'CHAI]" - "When he thus finishes making atonement in the [inner] sanctuary, in the Tent of Meeting, and on the altar, [he shall draw near the live goat]." (Vayikra 16:20). This verse is stated after the description of all the sprinkling of the blood on the Mizbe'ach ha'Penimi, and the word "mi'Kaper" is referring to the sprinkling of the blood.
6) [line 21] MIZBE'ACH K'MASHMA'O - the word "Mizbe'ach" in this verse has its implied meaning, i.e. the Mizbe'ach in the Heichal
7) [line 35] CHITUY ECHAD - one purification (sprinkling of the blood)
8a) [line 36] LI CHILEK REBBI YA'AKOV B'LUGIN - Rebbi Ya'akov differentiated between the Log of oil of the Metzora and the blood of the Par and Sa'ir brought on Yom ha'Kipurim. He taught me that there is no argument between Rebbi Meir and Rebbi Elazar and Rebbi Shimon; they all agree that if the oil spilled in the middle of one of the stages of the purification process, he brings new oil and starts the process again.
b) [line 36] LUGIN (LOG SHEMEN SHEL METZORA) - The purification process of a Metzora
(a) On the day that a Metzora is healed from his Tzara'as, he takes two kosher birds (Tziporei Metzora), a piece of cedar, some crimson wool and a hyssop branch. One of the birds is slaughtered over fresh spring water in a clay bowl. A Kohen dips the other bird, along with the other articles, into the spring water that is mixed with the blood and sprinkles it seven times on the Metzora. The living bird is sent away towards the fields. Both birds are Asur b'Hana'ah, but the Isur is removed from the living bird after it is sent off to the fields.
(b) The Metzora next washes his clothes, shaves all places on his body that have a collection of hair and that are exposed, and immerses in a Mikvah. He is now considered Tahor to the extent that he may enter a settlement, but marital relations are forbidden. He waits seven days, then once more washes his clothes, shaves and immerses. He is now completely Tahor but is still a Mechusar Kaparah (see Background to Pesachim 90:11).
(c) On the eighth day, the Metzora must bring Korbanos to complete his Taharah. The animal Korbanos are two male sheep and one female sheep. One of the male sheep is offered as an Olah, the other as an Asham. The female sheep is offered as a Chatas. If he could not afford to buy all these animals, he is called a poor Metzora. The poor Metzora brings two turtledoves or two common doves as the Olah and the Chatas; however, a sheep is still brought as his Asham.
(d) 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 the live Korban Asham with the Log of oil resting upon it (Tenufah). After the Asham is slaughtered, some of its blood is cast on the Mizbe'ach as in all Ashamos, Shenayim she'Hen Arba (on the northeast corner and the southwest corner, while the Kohen stands on the floor of the Azarah). Some of the blood is also 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 awning of the gate.
(e) 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, while standing in the Azarah. 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. The rest of the Log that 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)
9) [line 36, 37] MATANOS SHE'BIFNIM/MATANOS SHEBA'HEICHAL - the sprinkling of the oil towards the Kodesh ha'Kodashim while the Kohen stood in the Azarah
10) [line 42] LI SHANAH REBBI YA'AKOV B'LUGIN - Rebbi Ya'akov taught me the that the argument brought in our Mishnah between Rebbi Meir and Rebbi Elazar and Rebbi Shimon, also pertains to the Log of oil of the Metzora
11) [line 1] ASHAM METZORA
See above, entry 8b: (c), (d)
12) [line 11] L'HACHSHIRO - to permit the Metzora to eat Kodshim and enter the Beis ha'Mikdash
13) [line 13] NAZIR MEMORAT (A Nazir whose hair has fallen out)
(a) If a person makes a vow to become a Nazir without stipulating a time period, his Nezirus lasts for a period of thirty days. During this period, the Nazir is not allowed to 1. cut his hair; 2. become Tamei by touching or being in the same room as a corpse; or 3. consume any products of the grapevine.
(b) When a Nazir completes his period of Nezirus, he must offer three sacrifices: a male sheep as an Olah, a female sheep as a Chatas, and a ram as a Shelamim. Together with the Shelamim he brings 6 and 2/3 Esronos of Soles (fine flour) which are made into 20 loaves of Matzah, 10 Chalos (unleavened loaves) and 10 Rekikin (flat Matzos). He then shaves his hair and burns it under the pot in which the Shelamim is cooked (Bamidbar 6:18).
14) [line 14] HA'AVARAS TA'AR - shaving his hair with a razor
15) [line 32] BEIS HA'DESHEN - the ritually clean place outside the camp in the desert or outside of the city of Yerushalayim where the ashes from the Mizbe'ach are deposited, mentioned in Vayikra 4:12 and 6:4
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