[7a - 52 lines; 7b - 48 lines]
1)[line 1]מוצא מכלל יחידMUTZA MI'CHELAL YACHID- [the Tzibur, the community,] is excluded from the category of the Chatas of an individual
2)[line 3]שגגת מעשהSHIGEGAS MA'ASEH- [after the Sanhedrin issued their errant ruling, the people sinned with] an act that was an accident
3)[line 5]או כלך לדרך זוO KALECH L'DERECH ZU- or perhaps turn this way; i.e., argue the following. The word "Kalech" can be read in two ways: (a) KALECH - turn away [from that argument] and go to [the following argument] (Kalech is a contraction of "Kaleh" ("stop") and "Lech" ("go to") - RASHI to Chagigah 14a DH Kalech); (b) According to the reading KELACH - go, you, to [the following argument] (Kelach is a contraction of "Lecha" ("go") and "Lach" ("you") - RASHI to Shabbos 145b DH Kelach)
4)[line 5]נשיאNASI (SE'IR NASI)
(a)Should one transgress a sin b'Shogeg (unintentionally) for which he would have been liable to receive the punishment of Kares (see Background to Pesachim 32:16) had he done so b'Mezid (intentionally), he must offer a Korban Chatas. For a common member of Klal Yisrael, this Korban consists of a female goat or sheep. A Nasi (Jewish king), however, offers a male goat.
(b)One who offers a Korban Chatas first leans on the animal with all his might (Semichah) in the northern part of the Azarah (inner courtyard of the Beis ha'Mikdash). He then recites Viduy, confessing his sin and asking HaSh-m for forgiveness. The animal is then immediately slaughtered. The blood of the Chatas is applied to the Keranos (cubic Amah posts on the corners of the Mizbe'ach) beginning with the southeastern corner of the Mizbe'ach and continuing to the northeastern, northwestern, and southwestern corners. The remaining blood is then spilled onto the Yesod (base) of the Mizbe'ach. The Emurim (parts of a Korban that are burned upon the Mizbe'ach; see Background to Yevamos 7:17) of the Chatas are offered on the Mizbe'ach. The remaining parts of the Korban are eaten by Kohanim in the Azarah; they must be consumed before the day following its offering (Vayikra 4:27-31).
(c)According to Rebbi Eliezer (Horayos 9a), a king offers a male goat not only in circumstances under which one would normally offer a Korban Chatas, but also for sins that would normally obligate one to bring a Korban Oleh v'Yored (see Background to Zevachim 89:13).
5)[line 9]אשם תלויASHAM TALUY- See Background to Horayos 4:2.
6)[line 14]שעירה בעבודת כוכביםSE'IRAH B'AVODAS KOCHAVIM- one who transgresses the sin of idolatry unintentionally must bring a she-goat as a Korban Chatas. (For other unintentional violations of a sin liable to Kares, a commoner brings a she-lamb or a she-goat as a Chatas, the Nasi brings a he-goat, and the Kohen Mashi'ach brings a bull. For idolatry, however, any individual, whether a commoner, the Nasi, or the Kohen Mashi'ach brings the same offering, a she-goat.)
7)[line 15]אשם ודאיASHAM VADAI
(a)The Torah specifies five cases in which one brings a Korban Asham Vadai (i.e. it is certain that an action occurred that necessitates a Korban). The animal offered is usually a ram that costs at least two Sela'im. The first three involve transgressions:
1.ASHAM ME'ILOS: a person who has benefit from Hekdesh b'Shogeg must bring a Korban Asham, besides paying the amount he benefited plus a fine of Chomesh (Vayikra 5:14-16).
2.ASHAM GEZEILOS: a person who steals or otherwise withholds the money of a fellow Jew, swears in Beis Din that he holds no such money and later admits his sin, must return what he stole, pay a fine of Chomesh, and bring a Korban Asham to receive atonement (Vayikra 5:20-26; see Background to Kidushin 52:36b).
3.ASHAM SHIFCHAH CHARUFAH: a person who has relations with a Shifchah Charufah (e.g. a maidservant who was owned by two partners, and freed by one of them, who is betrothed to a Jewish slave) must bring a Korban Asham, whether he did the sin b'Mezid or b'Shogeg (Vayikra 19:20-22; see Background to Kidushin 23:11b).
4.ASHAM NAZIR: this Korban (a sheep within its first year) is brought by a Nazir who becomes Tamei during his period of Nezirus (Bamidbar 6:12; see Background to Nazir 60:2).
5.ASHAM METZORA: this Korban (a sheep within its first year) is brought by a Metzora upon the completion of his Taharah process (Vayikra 14:12; see Background to Kidushin 35:24).
8)[line 29]מי שחטאתו ושגגתו שוהMI SHE'CHATASO V'SHIGEGASO SHAVEH- [the Asham is brought only by] one whose sin and accident are the same (i.e. the sin itself is sufficient to obligate him in a Korban, even without a mistaken ruling)
9)[line 32]כדי נסבהKEDI NASVAH- it is mentioned unnecessarily, for no apparent reason
10)[line 36]שאין בית דין חייביןSHE'EIN BEIS DIN CHAYAVIN- the court is not liable [unless it rules to negate part of a commandment and to uphold part of it]
11)[line 48]עם הצבור ביום הכפוריםIM HA'TZIBUR B'YOM HA'KIPURIM (SE'IR YOM HA'KIPURIM U'PAR KOHEN GADOL)
(a)On Yom ha'Kipurim, two goats identical in every way are led in front of the Kohen Gadol. As part of the service of the day, he casts a Goral (lot) to determine which of the goats will be the Sa'ir la'HaSh-m, and which the Sa'ir la'Azazel. The first is offered as a Korban, and its blood sprinkled, in the Kodesh ha'Kodashim; the other is dispatched (Mishtale'ach) to Azazel (a rocky cliff), from which it is pushed off to its death. The Sa'ir ha'Mishtale'ach symbolically carries with it all of the sins of Klal Yisrael; they are forgiven when it is pushed over the cliff. The person who takes the goat to Azazel becomes Tamei, and must subsequently immerse his body and clothing in a Mikvah (Vayikra 16:26).
(b)A length of combed wool dyed crimson is split into two, and half is tied between the horns of the Sa'ir ha'Mishtale'ach before it is led to Azazel. The other half (see Insights to Yoma 41b) remains behind near the Beis ha'Mikdash. When Klal Yisrael are worthy, the two lengths turn white when the goat is pushed off the cliff, as a symbol that HaSh-m has accepted their Avodah and forgiven them.
(c)The blood of the Sa'ir la'HaSh-m is sprinkled seven times inside the Kodesh ha'Kodashim, as well as in the Heichal toward the Paroches. It is also applied to the corners and top of the Mizbach ha'Ketores (Vayikra 16:16, 18-19). The carcass of the goat is then burned in its entirety, along with its excrement, outside Yerushalayim in the same place that the ashes emptied from the Mizbe'ach are deposited (Vayikra 16:27).
(d)The Mishnah (Shevuos 2a) states that the Sa'ir la'HaSh-m provides atonement, in conjunction with the day of Yom ha'Kipurim, for one who sinned with Tum'as Mikdash v'Kodashav (see Background to Yoma 18:19). This atonement is provided for one who was initially aware of the Tum'ah and subsequently forgot, as well as for one who committed this sin intentionally (Shevuos 2b). The Kohen Gadol and his fellow Kohanim, however, receive atonement though the bull that is offered by the Kohen Gadol on Yom ha'Kipurim (ibid)..
12)[line 50]מופלאMUFLA- a renowned Torah sage who is an expert judge. (In the context of the Zaken Mamrei (see Background to Horayos 2:5), the RAMBAM (Hilchos Mamrim 3:8) rules that a Mufla must have Semichah (Halachic ordination). However, it appears that RASHI has no such requirement; as long as he is fit to be a judge ("Ra'uy l'Hora'ah") and has reached the age of forty, he can become a Zaken Mamrei - YOSEF DA'AS.)
13)[line 51]הוראה דלהוןHORA'AH DILHON- their ruling
14)[last line]דאינון מופלאיןD'INUN MUFLA'IN- they (the members of the Beis Din) are the outstanding sages
7b----------------------------------------7b
15)[line 8]חלוקין בטעמייהוCHALUKIN B'TA'AMAIHU- they are distinct in their reasons; i.e., the prohibitions of Chelev and Avodah Zarah are derived from different verses
16)[line 13]בחלב המכסה את הקרבB'CHELEV HA'MECHASEH ES HA'KEREV- with the fat that covers the innards
17)[line 13]הדקיןHA'DAKIN- the intestines
18)[line 32]העלם דברHE'ELEM DAVAR- See Background to Horayos 2:1.
19)[line 44]אשם תלויASHAM TALUY- See Background to Horayos 3:30.