[110a - 44 lines; 110b - 23 lines]
1)[line 1]áîðàB'MANA- in a vessel
2)[line 1]÷áéòåú îðà îéìúà äéàKEVI'US MANA MILSA HI- designation in a vessel is a significant thing; i.e. a vessel legally fixes the measure of an offering placed within it
3)[line 14]ãàéúéä áòéðéäD'ISEI B'EINEI- it is still present, in existence (lit. visible) [in its entirety]
4)[line 24]çöéöäCHATZITZAH- [there is] a separation [between the Eimurim and the Ma'arachah]
5)[line 31]ìéáèìé ùéøéí ì÷åîõLIVATLEI SHIRAYIM L'KOMETZ- let the remainder nullify the Kometz; i.e. let the Minchah's remainder (the part of the Minchah left after the Kometz is removed) nullify the Kometz through the principle of Bitul b'Rov (nullification by the majority)
6)[line 37]ùðé áæéëé ìáåðäSHENEI BAZICHEI LEVONAH- two bowls of Levonah (frankincense) of the Lechem ha'Panim. A Kometz of Levonah is placed alongside each of the two stacks of loaves in a Bazach (bowl). After the loaves of Lechem ha'Panim are removed, the Levonah is salted and burned on the Mizbe'ach. The offering of the Levonah permits the loaves to be eaten (Vayikra 24:7).
7)[line 39]÷ìåùé îé÷ìùKELUSHEI MIKLASH- they are weakened
110b----------------------------------------110b
8)[line 7]éåãôàäYODFA'AH- from Yodfas, a city in the lower Galil, famous for its battle against Vespasian
9)[line 9]ðéñåê äîéíNISUCH HA'MAYIM
(a)One of the ceremonies of the holiday of Sukos in the Beis ha'Mikdash was the Nisuch ha'Mayim (water libation) ceremony, in which water was poured on the Mizbe'ach as a libation instead of wine. Tana'im argue as to whether this ceremony was performed all seven days of Sukos, or only six days (days 2-7) or two days (days 6 and 7). Another opinion holds that it was performed eight days, the seven days of Sukos and Shmini Atzeres (Ta'anis 3a; however see Hagahos Didukei Sofrim ad loc. #3, who suggests that no opinion holds that it was done for only two or six days).
(b)The Nisuch itself was done as follows. Three Lugin of water (approximately equal to 0.9, 1.035 or 1.8 liters, depending upon the differing Halachic opinions) was drawn into a golden Tzelochis (flask) at daybreak from the Shilo'ach spring that is located to the south of the Temple Mount and was brought to the Azarah in a joyous procession. When the morning Tamid sacrifice was brought, a Kohen poured the water into one of the "Sefalim" at the top of the Mizbe'ach (the silver libation pipes located in the southwest corner of the Mizbe'ach).
(c)On Shabbos the water could not be drawn and brought to the Beis ha'Mikdash due to the Isur of Hotza'ah (see Background to Menachos 37:37:a-b). The water would therefore be drawn on Erev Shabbos and placed in a golden Kad (jug) that was not sanctified in order that the water should not become Pasul because of Linah (remaining overnight off of the Mizbe'ach; see Background to Me'ilah 6:1).
(d)This ceremony was associated with much rejoicing. On the nights preceding the Nisuch ha'Mayim, people gathered in the Azaros of the Beis ha'Mikdash to rejoice and sing praises to HaSh-m until the morning, when it was time to draw the water. The Leviyim played more musical instruments than usual and the greatest Talmidei Chachamim danced and juggled exultantly. So many torches and lamps were lit in the Mikdash area to provide light for the celebrants that the streets of the nearby city of Yerushalayim were illuminated as bright as day. The Mishnah, describing the Simchas Beis ha'Sho'evah (Sukah 51a), states that anyone who has not seen the rejoicing of the Simchas Beis ha'Sho'evah has not seen rejoicing in his life.
10)[line 16]àéùúîéèúéäISHTAMITSEI- it slipped away from him
11)[line 18]òùø ðèéòåúESER NETI'OS
(a)The Torah requires farmers to desist from working the land every seventh year (Vayikra 25:1-7). Produce which grows during the seventh (Shevi'is) year is holy, which in this context means:
1.It is considered ownerless; anyone may enter a field and pick that which he wishes to eat.
2.The fruits may not be bought and sold in a normal fashion (see Insights to Sukah 39:2).
3.Shevi'is produce may be consumed only in the manner considered normal for that type of food, or burned to provide illumination in the case of oil. It may not be wasted, used for medicinal purposes, fed to animals, etc.
(b)Chazal understand from the verse "ba'Charish uva'Katzir Tishbos" - "you should refrain [from working the field] during the time of plowing and harvest" (Shemos 34:21) - that one may not work his field for a period of one month prior to the Rosh Hashanah that signals the onset of Shemitah. This is known as Tosefes Shevi'is. The Chachamim enacted that one may not plow a field beginning from Pesach of the year before Shemitah, and that one may not plow around and under the roots of trees in an orchard in order to help aerate and irrigate them beginning from Shavu'os of the year before Shemitah (Mo'ed Katan 3a).
(c)"Eser Neti'os" - "ten saplings" - refers to a Halachah l'Moshe mi'Sinai concerning ten young trees equally dispersed throughout a Beis Se'ah (an area fifty Amos by fifty Amos). The Halachah l'Moshe mi'Sinai teaches that since saplings are delicate, one may plow the entirety of such a field all the way up to the Rosh Hashanah at which Shemitah begins. If there are fewer trees or a they are planted in a larger area, then one is permitted to plow under and around them for a proportionate area; i.e., an area one-tenth that of a Beis Se'ah (Shevi'is 1:6).
12)[line 19]òøáäARAVAH
(a)When the Beis ha'Mikdash stood, long willow branches were cut during each of the first six days of Sukos from Motza, an area just outside of Yerushalayim. They were placed in a standing position surrounding the Mizbe'ach, and they were long enough that their tips hung over the top of the Mizbe'ach. Kohanim made a circuit around the Mizbe'ach while reciting certain prayers. (According to one opinion (Sukah 43b), the Kohanim carried he Aravah branches as they circled.)
(b)On Hoshana Rabah, the seventh day of Sukos, the Kohanim made seven circuits around the Mizbe'ach, while fervently praying to Hash-m for spiritual growth, salvation, and bountiful crops.
(c)If one of the first six days fell on Shabbos, then this ceremony was not held. If Hoshana Rabah was on Shabbos, however, then the willow branches were cut the day before (Sukah 45a, RAMBAM Hilchos Lulav 7:20-21).