[93a - 33 lines; 93b - 52 lines]
1)[line 4]ùòú äëåùøSHE'AS HA'KOSHER- a time when it was valid
2)[line 5]áæä àçø æäB'ZEH ACHAR ZEH- where the blood was invalidated and then it splattered on the garment
3)[line 7]àìéáà ãøáäALIBA D'RABAH- according to the way that Rabah explained the argument between Rebbi Elazar and the Rabanan (Even though Abaye questioned Rabah's explanation, offering an alternative reading of the argument, Abaye's emendation was accepted by Rabah - RASHI)
4)[line 7]åëã÷à îúøéõ àáééUCHED'KA MATRITZ ABAYE- and according to Abaye's solution
5)[line 8]îé çèàúMEI CHATAS (PARAH ADUMAH)
(a)The Parah Adumah, an exclusively red-haired cow, is burned on Har ha'Zeisim and its ashes are used for making a person Tahor if he is Tamei Mes. Only a cow that has not had a yoke placed upon it and has had no other work done with it is fit to be used as a Parah Adumah. A place is prepared for its slaughter on Har ha'Zeisim, opposite the gate to the Azarah (the courtyard of the Beis ha'Mikdash). After it is slaughtered, its blood is sprinkled in the direction of the Beis ha'Mikdash seven times. A cedar branch, some Ezov branches and a piece of crimson wool are thrown into the carcass of the cow while it is burning (Bamidbar 19:1-22).
(b)If a person (or utensil) became Tamei through touching Tum'as Mes or being in the same room as a corpse or something that is Metamei b'Ohel, he must wait seven days to become Tahor. On the third and seventh days he must have spring water mixed with the ashes of the Parah Adumah (Mei Chatas) sprinkled on him. A person who is Tahor dips three Ezov branches that have been bound together into the mixture, and sprinkles them on the person who is Tamei. On the seventh day, he immerses in a Mikvah after the mixture is sprinkled on him in order to complete his Taharah (Bamidbar 19:17-19).
6)[line 9]ðãäNIDAH
(a)By Torah Law, a woman who has her period is a Nidah for seven days. It makes no difference whether she saw blood only one time or for the entire seven days (Vayikra 15:19). At the end of seven days, after nightfall, she immerses in a Mikvah to become Tehorah. (The current practice is to consider all women who have a show of blood to be a Zavah, and therefore they must have seven clean days before they go to the Mikvah).
(b)A Nidah, like a Zav (see Background to Zevachim 23:8a), Zavah (see Background to Sanhedrin 87:6c) or Yoledes (see Background to Shevuos 8:5), can cause objects (other than Klei Cheres - earthenware objects) that are under her to become Avos ha'Tum'ah, whether she touches them or not. The objects become Tamei Midras (lit. an object that is treaded upon), otherwise known as Mishkav or Moshav ha'Nidah, ha'Zav, etc. (or the Tachton, of a Nidah, etc.). An object that is under these people becomes a Midras only if it was made for lying, sitting, or leaning upon.
(c)A person who touches (Maga) or carries (Masa) either a Midras or the Nidah herself gets the status of Rishon l'Tum'ah, and so do the clothes he is wearing and other utensils (except for earthenware utensils) that he is touching at the time.
(d)Utensils or clothes that lie above the Nidah also get the status of a Rishon l'Tum'ah, whether she touches them or not. These are called the Elyon of a Nidah (Vayikra 15:19-23).
7)[line 10]äòáøú ëìéHA'AVARAS KLI- the act of passing over of a utensil
8)[line 11]ëîåðç ãîéK'MUNACH DAMI- is considered to be at rest
9)[line 11]åùøõV'SHERETZ
(a)A Sheretz (a crawling pest - see Background to Shabbos 107:5), even if it or a part of it is only the size of an Adashah (lentil bean), is an Av ha'Tum'ah (Vayikra 11:29-38, Chagigah 11a). It makes a person or object Tamei through Maga (contact), whether the Sheretz was touched willingly or unwillingly. The person who becomes Tamei by touching a Sheretz may not eat Terumah or Kodshim or enter the Azarah of the Beis Ha'Mikdash. However, he can immediately immerse in a Mikvah. After nightfall he becomes Tahor and may eat Terumah or Kodshim or enter the Azarah.
(b)In addition to Tum'as Maga, a dead Sheretz that is found in an earthenware oven makes the oven and all food or drink items that are in it Temei'im, whether the Sheretz touches them or not.
10)[line 12]äìâéïHA'LAGIN- an earthenware jug [containing Mei Chatas]
11)[line 14]áäæàäB'HAZA'AH- with regard to a sprinkling (when the Mei Chatas is being sprinkled on the person who is Tamei Mes - see above, entry #5)
12)[line 15]îùëá åîåùá èîàMISHKAV U'MOSHAV TAMEI
(a)A Zav (see Background to Zevachim 23:8a), as well as a Zavah (see Background to Sanhedrin 87:6c), Nidah (see above, entry #6) or Yoledes (see Background to Shevuos 8:5), can cause objects that are under them to become Avos ha'Tum'ah whether they touch them or not. The objects become Tamei Midras (lit. an object that is treaded upon), otherwise known as Mishkav or Moshav ha'Zav (or the Tachton, of a Zav). An object (other than Klei Cheres - earthenware objects) that is under a Zav or a Zavah becomes a Midras only if it was made for lying, sitting, or leaning upon.
(b)A person who touches (Maga) or carries (Masa) either a Midras or a Zav or Zavah themselves gets the status of Rishon l'Tum'ah, and so do the clothes he is wearing and other utensils (except for earthenware utensils) that he is touching at the time.
(c)Utensils or clothes that lie above the Zav also get the status of a Rishon l'Tum'ah, whether he touches them or not. These are called the Elyon of a Zav (Vayikra 15).
13)[line 16]åùàø ëì äîàäéìéïU'SHE'AR KOL HA'MA'AHILIN - and all the rest of the things that cause Tum'as Ohel (TUM'AS OHEL)
(a)For a discussion of Tum'as Ohel, see Zevachim 3:20.
(b)As the Gemara states, this phrase is stated only to include an Even ha'Menuga'as.
14)[line 16]ìàéúåéé àáï äîðåâòúL'ISUYEI EVEN HA'MENUGA'AS - to include a stone [from a house] afflicted with Tzara'as (EVEN HA'MENUGA'AS)
(a)The marks of Tzara'as for houses consist of intense green or intense red streaks or spots that are at least the size of two Gerisin (a Gris is a Cilician bean, approximately the size of a dime) (Nega'im 12:3). If Tzara'as is found on the walls of a house, it is put into quarantine by a Kohen for a week. Before the Kohen puts the house into quarantine, he commands that the house be emptied of its contents to prevent its utensils from becoming Tamei.
(b)The Torah states (Vayikra 14:39) "v'Shav ha'Kohen," to prescribe that the Kohen return six days later to check the house. If the Tzara'as has spread, one must remove (Choletz) the stones with Tzara'as from the house, scrape off the surrounding plaster, insert new stones and re-plaster the entire house. The house is then put into quarantine for another week. If the Tzara'as returns to the house during the following week, the owner must dismantle (Notetz) the entire house (Vayikra 14:45). The stones from the house must be taken out of the city, and they remain Asur b'Hana'ah forever.
(c)On the other hand, if the Tzara'as did not change after the first week, the Kohen leaves it as is and returns again six days later. The verse states (Vayikra 14:44) "u'Va ha'Kohen," which means "if, when the Kohen comes back to the house to inspect it a second time, he finds that the spot of Tzara'as has spread, the house is Tamei." Chazal teach that this verse is referring to a spot of Tzara'as that does not spread during its first week. The Kohen "comes back to the house" after a second week to see whether the spot has spread, remains, or has disappeared. If the Tzara'as has either spread or remained, one must remove (Choletz) the stones with Tzara'as from the house, scrape off the surrounding plaster, insert new stones and re-plaster the entire house. The house is then put into quarantine for another week (Vayikra 14:40). If the Tzara'as returns to the house during the following week, the owner must dismantle (Notetz) the entire house (Vayikra 14:45). The stones from the house must be taken out of the city, and they remain Asur b'Hana'ah forever.
(d)Even though the words "v'Shav" and "u'Va" are not identical, they are referring to the same action; namely, the Kohen entering the house to inspect it. This relates the two verses to each other with a Gezeirah Shavah. Just as the house is not dismantled if the Tzara'as spreads during the first week - unless the stones are scraped and the Tzara'as returned to the house after a week of quarantine - so, too, the house is not dismantled if the Tzara'as spread during the second week unless it returns to the house after the quarantine period that follows the scraping.
(e)If during one of the inspections at the end of the first or second week the Kohen finds that the Tzara'as has disappeared or diminished in intensity such that it can no longer be classified as a Nega, the location of the spot alone is scraped and the house is declared Tahor after the owner follows the procedure for being Metaher houses (see Background to Sukah 13:11:IV) (RAMBAM Hilchos Tum'as Tzara'as 15:2).
15)[line 18]ëéåï ãðô÷ ðô÷KEIVAN D'NAFAK NAFAK- (lit. once it went out, it went out) once the sprinkling of Mei Chatas left the Eizov branches, we no longer worry about the decree "Shema Yanu'ach," "lest he set it down," since it has left his hands. Therefore Rebbi Akiva agrees to the Rabanan in the case of a sprinkling, that the Mei Chatas does not become Tamei.
16)[line 19]áãðéï èåîàä ÷ãåîä îèåîàä ùáàåúä ùòäB'DANIN TUM'AH KEDUMAH MI'TUM'AH SHEB'OSAH SHA'AH- they argue as to whether or not we learn "Tum'ah Kedumah," "early Tum'ah," e.g. when the Mei Chatas became Tamei before they were sprinkled, from "Tum'ah sheb'Osah Sha'ah," "Tum'ah at the same time," when the Mei Chatas become Tamei at the same time as the Haza'ah, e.g. when a Nidah is sprinkled with Mei Chatas, and the sprinkling becomes Tamei when it touches her.
17)[line 21]äæàä öøéëä ùéòåøHAZA'AH TZERICHAH SHI'UR- there is a certain amount of Mei Chatas that must be sprinkled upon the person who is Tamei Mes in order to accomplish a Haza'ah in the Taharah process
18)[line 27]ôøè ìúøåîäPERAT LI'TERUMAH- to exclude [utensils that were used to cook] Terumah from the necessity of performing Merikah and Shetifah (see Background to Zevachim 92:22)
19)[line 28]îï äöåàøMIN HA'TZAVAR- from the neck [of the animal]
20)[line 29]îï ä÷øïMIN HA'KEREN- (lit. from the corner) from one of the raised corners of the Mizbe'ach
21)[line 29]îï äéñåãMIN HA'YESOD- from the foundation [of the Mizbe'ach]
93b----------------------------------------93b
22)[line 7]÷éãùKIDESH- he sanctified [water of the Mei Chatas (see above, entry #5) by putting some into a utensil]
23)[line 9]äìëúà äéàHILCHESA HI- it is a Halachah l'Moshe mi'Sinai
24)[line 13]åèáì åìà îñôâ áãíV'TAVAL V'LO MESAPEG B'DAM- and he shall dip [his finger in the blood] and not wipe up blood [from the sides or bottom of the utensil]
25)[line 15]îï äãí ùáòðéïMIN HA'DAM SHEBA'INYAN- from the blood with which we are dealing (the Kohen must dip his finger in the same utensil of blood each time he sprinkles it, wiping off the excess blood from his finger after every sprinkling)
26)[line 21]ùéøééí ùáàöáòSHIRAYIM SHEBA'ETZBA- the excess blood on his finger
27)[line 22]à"ì øáéï áø øá àãà (ìøá) [ìøáà], "(àîø) [àîøé] úìîéãê àîø øá òîøí..."AMAR LEI RAVIN BAR RAV ADA (L'RAV) [L'RAVA], "(AMAR) [AMREI] TALMIDECHA AMAR RAV AMRAM..."- Ravin bar Rav Ada said to Rava, "Your students stated in the name of Rav Amram..."
28)[line 30]î÷ðç éãåMEKANE'ACH YADO- he must wipe his hand
29)[line 35]áùôú îæø÷BI'SEFAS MIZRAK- on the rim of the pan (see RASHI to Daf 25a DH v'Lo l'Socho)
30)[line 36]"ëÌÀôåÉøÅé æÈäÈá [ùÑÀìÉùÑÄéí, ëÌÀôåÉøÅé ëÆñÆó îÄùÑÀðÄéí àÇøÀáÌÇò îÅàåÉú åÇòÂùÒÈøÈä; ëÌÅìÄéí àÂçÅøÄéí àÈìÆó]""KEFOREI ZAHAV [SHELOSHIM, KEFOREI CHESEF MISHNIM ARBA ME'OS VA'ASARAH; KEILIM ACHEIRIM ALEF]"- "[Thirty] golden bowls, [four hundred and ten secondary silver bowls, and one thousand other utensils]" (Ezra 1:10).
31)[line 37]òã ùìà äåôùèAD SHE'LO HUFSHAT- before it was skinned
32)[line 40]î÷åí äãíMEKOM HA'DAM- the place where the blood splattered on the garment
33a)[line 42]ù÷SAK- a sack (made from goat hair)
b)[line 42]òåøOR- leather
34)[line 43]áî÷åí ÷ãåùB'MAKOM KADOSH- in a holy place, the Azarah of the Beis ha'Mikdash (Vayikra 6:20)
35)[line 43]ùáéøú ëìé çøñSHEVIRAS KELEI CHERES
The Torah teaches that a utensil in which meat of the Korban Chatas was cooked must be kashered before it may be used for cooking other foods. The normal method of kashering a non-kosher utensil is used (for example, if the utensil was used to cook food in a fire, then Libun must be used). With regard to an earthenware utensil, the Torah states, "An earthenware utensil in which it (the meat of the Korban Chatas) was cooked must be broken (since it cannot be kashered)" (Vayikra 6:21).
36)[line 44]îøé÷ä åùèéôä áëìé ðçåùúMERIKAH U'SHETIFAH BI'CHELI NECHOSHES- purging and rinsing (in water) of copper utensils (see Background to Zevachim 92:22)