[11a - 58 lines; 11b - 52 lines]
1)[line 1]צעורי צערינהוTZE'UREI TZE'ARINHU- you may cause them (Moav) pain
2)[line 14]תינח משיחTEINACH MASHI'ACH- this works very well for the question of why a second verse is needed to exclude the anointed Kohen
3)[line 16]חלבCHELEV
(a)Chelev refers to those fats of a Korban that are offered upon the Mizbe'ach. This includes the layer of fat covering the stomachs of the animal, all other fat attached to the stomachs, and the fat lining the kidneys along its flanks (Vayikra 3:4).
(b)One may not consume the Chelev of a kosher Behemah (domesticated animal), although one may derive any other benefit from it. "Shuman" is the term for all other fats of a Behemah that are permitted for consumption. Both Chelev and Shuman of a Chayah (non-domesticated animal) may be eaten.
(c)If one consumes Chelev intentionally, he is liable to receive Kares (see Background to Sukah 25:25); if he did so unintentionally, then he must offer a Korban Chatas (see Background to Yoma 61:35). If one is in doubt as to whether the fat that he ate was Chelev or Shuman, then he must offer a Korban Asham Taluy (see Background ibid.).
4)[line 28]דאכליה פלגאD'ACHLEI PALGA- that he ate half of it
5)[line 32]והמירV'HEMIR- and he became (a) a Jewish apostate, a person who does not keep the laws of the Torah; (b) a Jewish infidel or idolater
6)[line 33]ונדחה ידחהHO'IL V'NIDCHEH YIDACHEH- once it (the Chatas) has been disqualified (lit. pushed off) [when the owner was an apostate], it remains disqualified [even after the owner returns to his faith]; similarly, the Chatas of a commoner becomes disqualified when he becomes a Nasi, and it remains disqualified (see Background to Pesachim 73:22)
7)[line 38]אשם תלויASHAM TALUY
If a person is in doubt whether or not he committed a transgression for which he must bring a Korban Chatas, he temporarily brings a Korban Asham Taluy, which is a ram worth two Sela'im (Vayikra 5:17-19). If he later discovers that he did indeed sin, he must offer a Korban Chatas; the Asham Taluy only provides temporary atonement during the period of doubt. (For further details of the Asham Taluy, see Background to Bava Kama 110:23:4:b.)
8)[line 40]מדאשתני לודאי אשתני לספקMID'ISHTANI L'VADAI ISHTANI L'SAFEK- [do we say that] since his law changed regarding a definite sin, it also changes regarding a doubtful sin (that is, just as his change in status from a commoner to a Nasi effects an exemption from the obligation to bring a Korban Chatas for a definite transgression, does his change in status also effect an exemption from his obligation to bring an Asham Taluy for an uncertain transgression?)
9)[line 43]תיקוTEIKU - the Pri Megadim (in his Igeres preceding his introduction to Orach Chaim, letter Tes) quotes and discusses various explanations for the word Teiku:
(a)it is sealed in its container ("Tik") (ARUCH, Erech TK),
(b)Tehei Kai ("let it [the question] stand") (MUSAF HA'ARUCH)
(c)Tishbi Yetaretz Kushyos ve'Ibayos (Eliyahu ha'Navi will answer difficulties and questions) (TOSFOS YOM TOV, end of Eduyos)
10)[line 44]השב בידיעתוHA'SHAV B'YEDIASO- one who would abstain and separate himself from a transgression in the first place, had he known that it was prohibited
11)[line 47]באוכל נבלה לתאבוןB'OCHEL NEVEILAH L'SEI'AVON (MUMAR L'SEI'AVON / MUMAR L'HACH'IS)
(a)There are two types of Mumarim (apostates). The first type is one who transgresses l'Sei'avon, one who rejects the Mitzvah or Mitzvos due to his desires, such as a sinner who eats non-Kosher food (or transgresses any other sin) for monetary benefit, e.g. the non-Kosher food is less expensive. The second type of Mumar is one who sins l'Hach'is, who rejects the Mitzvos out of arrogance in order to anger HaSh-m.
(b)One who eats Neveilah (meat from an animal that was killed without a proper Halachic slaughtering) l'Sei'avon, because of his desires, would prefer to eat meat that is Kosher. However, if Kosher meat is not available, or if the slaughtering knife that he has is not fit for slaughtering, he will eat non-Kosher meat or slaughter the animal anyway (and render it a Neveilah). (RASHI)
12)[line 48]בשומןB'SHUMAN- with permitted fat; see Background to Horayos 2:8
13)[line 50]שקצים ורמשיםSHEKATZIM U'REMASIM - small creatures (such as rodents, reptiles, and insects) (SHERATZIM: ISUR ACHILASAN)
(a)Sheratzim or Shekatzim are general terms that can include many different types of creatures that the Torah prohibits to eat. The verses mention Sheratzim of the water (Vayikra 11:10-12), flying Sheratzim (ibid. 11:13, 20, 23, Devarim 14:19) and Sheratzim of the land (ibid. 11:41-44).
(b)If a person eats a k'Zayis of Sheratzim, he is liable to Malkus (SEFER HA'CHINUCH Mitzvos #162-165). In addition, eight Sheratzim are singled out by the verses (ibid. 11:29-30, see Chagigah 11a and Background to Shabbos 107:5), in which a smaller amount (an Adashah, the size of a lentil bean) of the dead Sheretz is prohibited. Furthermore, an Adashah of these Sheratzim is an Av ha'Tum'ah. It makes a person or object Tamei through Maga (contact), whether the Sheretz was touched willingly or unwillingly (see Background to Shevuos 14:17a).
14)[line 50]יין נסךYAYIN NESECH
(a)Wine that was poured as an idolatrous libation is Asur b'Hana'ah. This is derived from the verse, "Asher Chelev Zevacheimo Yochelu, Yishtu Yein Nesicham" - "Those who ate the fat of their sacrifices, and drank the wine of their drink offerings" (Devarim 32:38), which compares the wine of libations to an animal sacrificed for idolatrous purposes.
(b)The Chachamim prohibited the wine of a Nochri that was not poured as a libation (Stam Yeinam) out of fear that drinking wine together would lead to intermarriage. In order to avoid confusion between Yayin Nesech and Stam Yeinam, the Chachamim instituted that Stam Yeinam is also Asur b'Hana'ah. Although this is only an Isur mid'Rabanan, it is a very severe prohibition (see Chochmas Adam 75:1).
15)[line 52]מומר להכעיסMUMAR L'HACHIS
See above, entry #11
16)[line 52]צדוקיTZEDUKI (TZEDUKIM)
The Tzedukim were students of Tzadok, and the Beitusim were students of Beitus. Both of these individuals, and their students, rejected the Oral Torah (Avos d'Rebbi Nasan 5:2).
17)[line 56]פרעושPAR'OSH- a flea
18)[line 56]יתושYETUSH- a mosquito
19)[line 4]צרתך בבלHAREI TZARASECHA B'BAVEL- behold your counterpart (the Reish Galusa) is in Bavel; i.e., he is above you
20)[line 6]לא כייפי אהדדיLO KAIFEI A'HADADEI- [there, in the case of the kings of Yisrael and the kings of Beis David,] they are not submissive to each other
21)[line 9]שבטSHEVET- scepter
22)[line 10]מחוקקMECHOKEK- legislator
23)[line 14]בשמן המשחהB'SHEMEN HA'MISCHAH- with the oil made by Moshe Rabeinu to anoint the Mishkan and its vessels, Kohanim Gedolim, and the kings of the Davidic dynasty. (For further details, see Background to Yoma 52:27b.)
24)[line 15]המרובה בבגדיםHA'MERUBEH B'VEGADIM
(a)A Kohen who becomes the Kohen Gadol must wear the eight vestments of the Kohen Gadol and do the Avodah for seven consecutive days to indicate his consecration, as stated in Shemos 29:30 "Shiv'as Yamim..." (RAMBAM Hilchos Klei ha'Mikdash 4:13)
(b)The eight vestments are 1. Tzitz (forehead-plate), 2. Efod (apron), 3. Choshen (breastplate), 4. Me'il (robe), 5. Kutones (long shirt), 6. Michnasayim (breeches), 7. Avnet (belt), 8. Mitznefes (turban).
(c)The vestments of the ordinary Kohanim are 1. Kutones (long shirt), 2. Michnasayim (breeches), 3. Avnet (belt), 4. Migba'as (hat).
(d)The Kohen Gadol is also known as the Kohen Mashi'ach since he was anointed with the Shemen ha'Mishchah, the oil made by Moshe Rabeinu for anointing the Mishkan and its vessels, the Kohanim Gedolim and the kings of the Davidic dynasty.
(e)Before the destruction of the first Beis Ha'Mikdash, King Yoshiyahu ordered the Aron to be hidden to prevent its capture (Divrei ha'Yamim II 35:3). The jar of Manna (Shemos 16:32-34), Aharon's staff (Bamidbar 16:16-26) and the Shemen ha'Mishchah (Shemos 30:22-33) were also hidden together with the Aron (Yoma 52b). As a result, there was no Shemen ha'Mishchah with which to anoint the Kohanim Gedolim during the final years of the first Beis ha'Mikdash and all of the years of the second Beis Ha'Mikdash. The Kohanim Gedolim at the time of the second Beis ha'Mikdash are called Merubeh Begadim because they were consecrated solely by wearing the Bigdei Kehunah for seven days.
25)[line 17]פר הבא על כל המצותPAR HA'BA AL KOL HA'MITZVOS (PAR KOHEN MASHI'ACH)
(a)The Par Kohen Mashi'ach is the young bull brought as a Korban Chatas by a Kohen Gadol who transgresses an Isur Kares thinking that the Torah did not prohibit such an act. (The bull is brought by a Kohen Gadol for the same sins that a Par He'elem Davar is brought when the people commit transgressions upon being misled by Beis Din in a Halachic matter.)
(b)The blood of the bull is sprinkled seven times on the Paroches, and is applied to the Keranos (raised corners) of the Mizbe'ach ha'Ketores in the Heichal. The Sheyarei ha'Dam (the remainder of the blood) is poured on the Western Yesod (foundation) of the Mizbe'ach while the Eimurim are offered on the Mizbe'ach ha'Chitzon.
(c)The meat of the bull, together with the other parts that are not sacrificed, is burned outside of the city of Yerushalayim (Vayikra 4:3-12). Those who carry the carcass out of the Azarah are Metamei Begadim. (According to Rebbi Shimon, Yoma 67b, those who are involved in burning the meat are Metamei Begadim.)
26)[line 18]פר יום הכפוריםPAR YOM HA'KIPURIM
(a)In Parshas Acharei Mos (Vayikra 16:3-6), Aharon is commanded to offer on Yom ha'Kipurim a bull as a Chatas and a ram as an Olah from his own money. From the money of the Tzibur, he is commanded to offer two goats as Korbenos Chatas (one goat was sacrificed and one was sent to Azazel) and one ram as an Olah. The offering of these Korbanos form the major part of the Yom ha'Kipurim service that the Kohen Gadol must perform every year.
(b)The Kohen Gadol sprinkles the blood of the bull in the Kodshei Kodashim (Vayikra 16:14), on the Paroches (ibid. 16:16) and on the Mizbe'ach ha'Ketores (ibid. 16:18). Its flesh is entirely burned in the place outside of Yerushalayim where the ashes from the Mizbe'ach are deposited. The remainder of its blood is poured on the western Yesod of the Mizbe'ach ha'Chitzon, but omitting this last procedure does not prevent atonement, because during the rest of the year pouring the blood on the Yesod is not a requirement for atonement.
27)[line 19]ועשירית האיפהVA'ASIRIS HA'EIFAH (CHAVITEI KOHEN GADOL)
The Kohen Gadol offers a Minchah every day that consists of 1/10 of an Eifah of wheat flour made into twelve wafers or rolls. They were fried in olive oil in a flat pan after being boiled and baked. Half of the rolls were offered in the morning and half towards evening. They were completely burned on the Mizbe'ach (Vayikra 6:12-15). The Chavitin had to be brought from the money of the Kohen Gadol, but he did not actually have to offer them on the Mizbe'ach.
28)[line 22]שולקים בו את העיקריםHAYU SHOLKIM BO ES HA'IKARIM- they would boil in it the roots (that imparted fragrance to the oil)
29)[line 23]סופקEINO SOFEK- it does not suffice
30)[line 24]וקולט ומציף עליו שמןU'METZIF ALAV SHEMEN V'KOLET- he (Moshe Rabeinu) would pour the oil on it and it absorbed the fragrance of the spices
31)[line 25]שבעת ימי המלואיםSHIV'AS YEMEI HA'MILU'IM
(a)The first seven days during which the Avodah was performed in the Mishkan were called the "Shiv'as Yemei ha'Milu'im." The word "Milu'im" means "filling," and refers to the fact that during these days the position of Divine servants was finally "filled" by the Kohanim (RASHI to Vayikra 8:22). These seven days began on the 23rd of Adar and lasted until Rosh Chodesh Nisan, which was the eighth day.
(b)During the Yemei ha'Milu'im, the Kohanim along with all of the components and utensils of the Mishkan were anointed with Shemen ha'Mishchah (see above, entry #23). Many Korbanos, called Korbanos ha'Milu'im, were offered at this time. Moshe Rabeinu officiated as the Kohen Gadol, demonstrating the Avodah to Aharon and his sons. On each day, Moshe assembled and dissembled the Mishkan, until the eighth day, on which he left it standing. On that day, Aharon was officially appointed as the Kohen Gadol and the Shechinah descended to dwell permanently in the Mishkan (RASHI ibid. 9:23).
(c)On the eighth day, Aharon and his sons offered the Korbanos that Moshe had on each of the Shiv'as Yemei ha'Milu'im. These Korbanos were: a bull offered as a Korban Chatas ha'Nisraf, a ram offered as an Olah, another ram offered as a Korban Shelamim, and three types of Matzah: Chalos Matzos, Chalos Lechem Shemen, and Rekikim (Vayikra 8:14-36, Menachos 78a).
32)[line 37]מלכא מורית מלכותא לבניה ולאו כל דבעיV'LAV KOL D'BA'I MALKA MORIS MALCHUSA LIVNEI- and not everyone who wants kingship can bequeath the kingship to his son
33)[line 43]באפרסמא דכיאB'AFARSEMA DACHYA- with pure balsam oil
34)[line 44]קשישU'MI KASHISH- and was he older?
35)[line 44]ממלא מקוםMEMALEI MAKOM AVOSAV HAYAH- he filled the place of his father. Yehoram, the son of the righteous Yehoshafat, was righteous like his father (at least at the time that he became king; see Insights to Kerisus 5b). That is why he was given the kingship. Yehoyakim, however, was evil, unlike his righteous father Yoshiyahu. That is why he was not made king after his father's passing, even though he was the firstborn son (see TOSFOS to Kerisus 5b, DH Memalei).