[73a - 41 lines; 73b - 30 lines]
1)[line 1]éãåú äëìéíYADOS HA'KELIM- handles of utensils
2)[line 5]ëîàï ãîôøúéK'MAN D'MIFRETEI- as if they are cut
3)[line 11]áîå÷ãùéïB'MUKDASHIN- with regard to Korbanos and the like (the laws of which are more stringent, such that a slaughtered Tereifah animal is Metamei Kodshim mid'Rabanan)
4)[line 15]ðáìäNEVEILAH
See Background to Chulin 127:23.
5)[line 20]åàîøé ìä ëãéV'AMREI LAH KEDI- (a) and some say it was asked without a specific sage's name being mentioned (RASHI to Gitin 85b DH v'Lurchei #2); (b) and some say it was [stated by a sage named] Kedi (MAHARSHAL to Bava Metzia 2a citing RASHI, possibly referring to Gitin ibid., but see YOSEF DA'AS to Bava Metzia 2a)
6)[line 20]çñåøé îçñøàCHESUREI MECHASRA- it is certainly missing [some text] (see Insights to Bava Kama 39:1:a)
7)[line 34]àáø äîãåìãìEVER HA'MEDULDAL- (lit. a limb that is hanging) a limb that is almost completely severed, but is still attached
8)[line 38]ùçéèä òåùä ðéôåìSHECHITAH OSAH NIPUL- the Shechitah of an animal causes any hanging limbs or flesh to be considered as if they were detached while it was alive (so that the limb becomes an Ever Min ha'Chai and the flesh becomes Basar Min ha'Chai - see Background to Chulin 127:19).
73b----------------------------------------73b
9)[line 11]îéúä òåùä ðéôåìMISAH OSAH NIPUL- the natural death of an animal causes any hanging limbs and flesh to be considered as if they were detached while it was alive (so that the limb becomes an Ever Min ha'Chai and the flesh becomes Basar Min ha'Chai, as opposed to Neveilah. Even though Ever Min ha'Chai is Metamei like Neveilah - see Background to Chulin 127:19 - there is a difference in that a k'Zayis of flesh that is separated from a Neveilah is Metamei like Neveilah while a k'Zayis of flesh that is separated from an Ever Min ha'Chai is not Metamei, even though the remainder of the Ever is Tamei.)
10)[line 15]äëùøHECHSHER- to become wet in order to receive Tum'ah from sources of Tum'ah (see next entry)
11)[line 18]äåëùøå áãîéäHUCHSHERU B'DAMEHA (HECHSHER OCHALIN)
(a)Foods may become Temei'im if they touch a source of Tum'ah only if they were wetted at some point in their history. Making foods wet in a manner that enables them to become Temei'im is called "Hechsher." From then on, even after they dry, they can become Temei'im. Wetting food with any of seven liquids, water, dew, oil, wine, milk, blood, and honey, can enable the food to become Tamei.
(b)The food can become Tamei only if the owner of the food was pleased that his food became wet. This is learned from the verse, "v'Chi Yutan Mayim Al Zera..." - "If water has been placed on seed and then the dead body [of a Sheretz] fell upon it, the seed is Tamei" (Vayikra 11:38). The word "Yutan" in the verse is written without a Vav, just like the word "Yiten" - "he places." However, according to the Mesorah, it is read "Yutan" - "it was placed." From this we learn that when water or other liquids fall on the food it is considered Hechsher only if their presence is desirable to the owner of the food (i.e. it is as though he himself applied them).
(c)It is necessary only for the owner to desire the liquid; he need not desire that the liquid come into contact with the food. That is, even if the owner desires the liquid for an entirely different purpose, if the liquid later comes into contact with food it will enable the food to become Tamei. On the other hand, if the owner only intended to dispose of the liquid, it does not enable the food to become Tamei, since only liquids that are significant can cause Hechsher. It is only considered "Ki Yiten" when the liquid falls upon an object (with the will of the owner) that is detached from the ground.
(d)The Gemara (Chulin 35b) learns from the verse "v'Dam Chalalim Yishteh" - "and it drinks the blood of those it has killed" (Bamidbar 23:24), that blood is compared to the liquids that bring about Hechsher Ochalin.
12)[line 24]ñì÷à ãòúê àîéðà äåàéì åîèîà èåîàä çîåøä àâá àáéåSALKA DAITACH AMINA HO'IL U'METAMEI TUM'AH CHAMURAH AGAV AVIV- when the flesh is still attached to the limb, you would have thought that it should become Tamei with Tum'as Neveilah without Hechsher, since the Ever Min ha'Chai is an Av ha'Tum'ah
13)[line 27]"[åÀàÇðÀùÑÅé ÷ÉãÆùÑ úÌÄäÀéåÌï ìÄé,] åÌáÈùÒÈø áÌÇùÒÌÈãÆä èÀøÅôÈä ìÉà úÉàëÅìåÌ; ìÇëÌÆìÆá úÌÇùÑÀìÄëåÌï àÉúåÉ.""[V'ANSHEI KODESH TIHEYUN LI,] U'VASAR BA'SADEH TEREIFAH LO SOCHEILU, LA'KELEV TASHLICHUN OSO."- "[And you shall be holy men for Me,] and you shall not eat any meat that is torn [by the beasts] in the field; rather cast it to the dogs." (Shemos 22:30) - "Basar," "meat [as human food]," is usually not found in the field. According to Rav (Chulin 68a), besides teaching the prohibition of eating meat that is "Tereifah" (see Background to Chulin 140:3), this verse also teaches that anything that leaves the specific boundaries in which it is meant to stay, becomes invalidated.