[29a - 49 lines; 29b - 47 lines]
1)[line 10]øåá äðøàä ìòéðéíROV HA'NIR'EH LA'EINAYIM- a majority that is noticeable to the eyes. This means: (a) more than half (until now in our Sugya, "Mechtza Al Mechtza," i.e. exactly half, was only considered a majority; now Rava rules that we require an actual majority, which even includes a hairbreadth more than half) (RAMBAM, RASHBA, RAN, SHULCHAN ARUCH YD 21:1); (b) an actual, noticeable majority, and not just more than half (RASHI, MORDECHAI, see TAZ to SHULCHAN ARUCH ibid.)
2)[line 11]èøôä ãáîùäå îéèøôàTEREIFAH DEB'MASHEHU MITARFA- a non-kosher animal that can be classified as a Tereifah [under certain circumstances] with only a minute defect (e.g. in the esophagus, lungs or intestines)
3)[line 16]ôñçPESACH (PESACH SHENI)
If the Kohanim, the Klei Shares, or the majority of the Jewish people are Tamei Mes on the fourteenth day of Nisan, the Korban Pesach is brought b'Tum'ah. Otherwise, those who are Tahor bring it b'Taharah on the fourteenth of Nisan, while those individuals who are Temei'im bring their Korban the following month on Pesach Sheni (the 14th day of Iyar) and eat it the following evening.
4a)[line 18]îçöä òì îçöä ëøåáMECHETZAH AL MECHETZAH K'ROV- exactly half of the people Temei'im and exactly half of them Tehorim is considered like a majority [of the people being Temei'im] (and the ones who are Temei'im do not bring their Korbanos on Pesach Sheni. Rather, the Tehorim bring their Korbanos b'Taharah and the Temei'im bring their Korbanos b'Tum'ah on the fourteenth of Nisan - RASHI)
b)[line 19]îçöä òì îçöä àéðå ëøåáMECHETZAH AL MECHETZAH EINO K'ROV- exactly half of the people Temei'im and exactly half of them Tehorim is not considered like a majority [of the people being Temei'im] (and the ones who are Temei'im bring their Korbanos on Pesach Sheni --RASHI)
5)[line 20]"... àÄéùÑ àÄéùÑ ëÌÄé éÄäÀéÆä èÈîÅà ìÈðÆôÆùÑ [àåÉ áÀãÆøÆêÀ øÀçÉ÷Èä ìÈëÆí àåÉ ìÀãÉøÉúÅéëÆí, åÀòÈùÒÈä ôÆñÇç ìÇä']""ISH ISH KI YIHEYEH TAMEI LA'NEFESH..."- "... 'If any man shall be Tamei because of a dead body [or be on a distant road, whether you or your future generations, he shall make the Pesach offering to HaSh-m" (Bamidbar 9:10-11). This verse refers to the offering of the Pesach Sheni offering, which is offered on the fourteenth of Iyar.
6)[line 23](äëù ôùç ñéîï)(HaKaSH PaSHaCH SIMAN)- this is a mnemonic device to remember the names of the six Amora'im who deal with the problem of why the Mishnah repeats the Halachah of cutting the majority of one Siman in a bird, as follows:
1.H (the letter ä) refers to Rav Hoshaya (line 23)
2.K (the letter ÷) refers to Rav Kahana (line 29)
3.Sh (the letter ù) refers to Rav Shimi bar Ashi (line 33)
4.P (the letter ô) refers to Rav Papa (line 38)
5.Sh (the letter ù) refers to Rav Ashi (line 40)
6.Ch (the letter ç) is perhaps an error, and should be Sh (the letter ù), that refers to Rebbi Shimon ben Lakish (line 46)
7)[line 43]"[åÀëÄé úÄæÀáÌÀçåÌ æÆáÇç ùÑÀìÈîÄéí ìÇä', ìÄøÀöÉðÀëÆí] úÌÄæÀáÌÈçËäåÌ""[V'CHI SIZBECHU ZEVACH SHELAMIM LA'SH-M, LI'RTZONECHEM] TIZBACHU'HU"- "[And when you shall offer a Shelamim sacrifice to HaSh-m, willingly] shall you offer it" (Vayikra 19:5). From that which this verse adds the word "it", we see that ideally one should slaughter only a single sacrifice at a time.
8)[line 43]úæáçäå ëúéáTIZBACHEHU KSIV (YESH EM LA'MASORES)
(a)Some words in the Torah, based on the Mesorah (the authoritative "Tradition"), are read differently from the way that they are written. There is no question how the verse is to be read when reading the Torah, since the Mesorah specifies a certain way of reading it. However, the Tana'im argue over how to learn Halachos from such verses. "Yesh Em la'Masores" means that we learn Halachos from the verse based on the way it is written; "Yesh Em la'Mikra" means that we learn Halachos from the verse based on the way it is read.
(b)For example, according to the Mesorah, the word "ba'Sukos" (which appears three times in the verses regarding Sukah in Parashas Emor) is written once with a "Vav," implying our pronunciation of "ba'Sukos" (plural), and twice without a Vav, implying the pronunciation "b'Sukas" (singular), which is not the way that we read it. We pronounce the word as "ba'Sukos" all three times, according to the Mesorah.
(c)Similarly, in our Sugya, the word written in the Torah is "Tizbachuhu" (Vayikra 19:5), with only one letter "Vav." This leads to the Derashah of "Tizbach" in the singular (a singular Shochet) and "Hu" in the singular (a singular Korban).
9)[line 47]äáéàå ìå àú äúîéãHEVI'U LO ES HA'TAMID - they brought him (the Kohen Gadol) the Korban ha'Tamid (AVODAS YOM HA'KIPURIM B'CHOHEN GADOL)
All of the Avodos of Yom ha'Kipurim are meant to be performed by the Kohen Gadol, as the Torah states (Vayikra 16:32). The Mishnayos in Yoma show that, as much as is humanly possible, the Kohen Gadol does perform all of the Avodos of the day.
10)[line 48]÷øöåKERATZO- (lit. he cut it) he slaughtered the Korban Tamid by cutting the majority of the trachea and esophagus, which is the minimum amount required
11a)[line 48]îéø÷ àçø ùçéèúåMEIREK ACHER SHECHITASO- a different Kohen finished the Shechitah (since the Kohen Gadol must perform the Kabalas ha'Dam)
b)[line 48]òì éãåAL YADO- for him; alt. near him (RASHI to Yoma 31b)
29b----------------------------------------29b
12)[line 8]éùðä ìùçéèä îúçìä åòã ñåóYESHNAH LI'SHECHITAH MI'TECHILAH V'AD SOF- the entire act of slaughtering, from beginning to end (and not just the final bit of the Shechitah, which is the opinion "Einah li'Shechitah Ela ba'Sof") constitutes Shechitah.
13)[line 12]äéëà ãîìé÷ ñéîï àçã ìîèä åñéîï àçã ìîòìäHEICHA D'MALIK SIMAN ECHAD L'MATAH V'SIMAN ECHAD L'MAILAH- where the Kohen performed Melikah on one Siman of the Olas ha'Of (see Background to Chulin 21:16b:c) standing on the floor of the Azarah (lit. below [the Chut ha'Sikra]) and then on the other Siman while standing on the Sovev (lit. above [the Chut ha'Sikra]). (The Melikah of the Olas ha'Of must be entirely performed on the Sovev.)
14)[line 14]òùä áä îòùä çèàú äòåó ìîèäASAH BAH MA'ASEH CHATAS HA'OF L'MATAH- he performed [on the Olas ha'Of] an action of the Chatas ha'Of (the Melikah of which must be performed while standing on the floor of the Azarah; see Background to Chulin 21:5) below [the Chut ha'Sikra]
15)[line 15]ùçè ñéîï àçã áçåõ åñéîï àçã áôðéíSHE'SHACHAT SIMAN ECHAD BA'CHUTZ V'SIMAN ECHAD BIFNIM (SHECHUTEI CHUTZ)
(a)The Torah obligates a person to bring to the Beis ha'Mikdash all Kodshim that are fit to be offered as sacrifices, as it states in Vayikra 17:1-7. Besides the Mitzvas Aseh, there is a Lav prohibiting slaughtering them outside of the Azarah ("Shechutei Chutz") and burning them or parts of them outside of the Azarah ("Ha'ala'as Chutz"). In addition, the Tana'im learn (Sanhedrin 34b) that Zerikas ha'Dam (casting the blood) of a sacrifice outside of the Azarah is also prohibited. The punishment for transgressing these prohibitions is Kares (ibid. 17:9; SEFER HA'CHINUCH #186), and the animal remains Asur b'Hana'ah (i.e. it is prohibited to derive any benefit from it).
(b)Melikah is performed on all Bird Korbanos. If one were to perform Shechitah on a bird outside of the Beis ha'Mikdash, he has transgressed the prohibition of Shechutei Chutz. Performing Melikah outside of the Beis ha'Mikdash, however, is not included in the prohibition (Mishnah Zevachim 111a).
16)[line 26]ôøäPARAH (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 (Bamidbar 19:1-22). 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 (Bamidbar 19:2).
(b)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. Performing another action while slaughtering the Parah Adumah, such as cutting a gourd, invalidates the Parah (Chulin 32a, SIFREI Chukas 19:3).
(c)Sereifas ha'Parah (burning the cow) is also performed on Har ha'Zeisim. 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 19:6).
(d)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).
17)[line 27]îèîàéï áâãéíMETAM'IN BEGADIM- the service of the Parah Adumah (see previous entry) is Metamei the people involved in it, as well as any clothes or utensils that they are touching at the time, giving them the status of "Rishon l'Tum'ah"
18)[line 27]ôåñìéï àåúä áîìàëä àçøúPOSLIN OSAH BI'MELACHAH ACHERES- performing another action while slaughtering the Parah Adumah, such as cutting a gourd, invalidates the Parah (Chulin 32a, SIFREI Chukas 19:3)
19)[line 30]áäæàúäB'HAZA'ASAH- at the time that its blood is sprinkled in the direction of the Beis ha'Mikdash seven times