[6a - 56 lines; 6b - 53 lines]
1)[line 2]ìéäãø ãéðà åúéúé áîä äöãLIHADAR DINA V'SEISI B'MEH HA'TZAD - let the argument return, and learn it (that a Tereifah is valid for a sacrifice) from a "Meh ha'Tzad" (or "Tzad ha'Shaveh") (TZAD HA'SHAVEH / MEH MATZINU)
One method of deriving Halachos is a "Meh Matzinu" - literally, "just as we have found." This entails comparing one area of Halachah to another, and applying what is stated clearly regarding one to the other. This method, however, is very vulnerable to "Pirchos" - questions of logical difference. If any difference can be shown between the two subjects, then the comparison is negated. (See Background to Avodah Zarah 46:9.)
2)[line 11]îòé÷øà ããéðà ôøëàME'IKARA D'DINA PIRCHA- it is refutable from the beginning of the Kal va'Chomer
3)[line 13]òùä áå î÷øéáéï ë÷øéáéïASAH BO MAKRIVIN KI'KERIVIN- [the Torah] equated the offerers with the offered; i.e. the Torah disqualifies a Kohen Ba'al Mum from offering a Korban, just as it disqualifes an animal which has a Mum from being offered
4)[line 15]éåöà ãåôïYOTZEI DOFEN
(a)A child or animal born by a Caesarian birth is called a Yotzei Dofen (lit. it went out through the wall [of the abdomen]). Certain Halachos are associated with the Yotzei Dofen (see Background to Yevamos 84:1). For example, a firstborn Yotzei Dofen does not have the status of a Bechor (see Background to Zevachim 104:19). A child will not require a Pidyon ha'Ben (see Background to Menachos 37:17) and an animal will not be offered as the Bechor sacrifice (see Background to Menachos 56:10). The next child or animal born to its mother is also not considered a Bechor, since the Yotzei Dofen exempts it from the status of Bechor.
(b)If a person is Makdish a Yotzei Dofen, it does not get Kedushas ha'Guf (its body does not attain the sanctity of a Korban). It is similar to a Ba'al Mum, an animal that had a defect before it was sanctified. Its value is given to Hekdesh and the animal becomes Chulin, unsanctified.
5)[line 28]úîåú åæëøåú ááäîä åàéï úîåú åæëøåú áòåôåúTAMUS V'ZACHRUS BI'VEHEMAH V'EIN TAMUS V'ZACHRUS B'OFOS
(a)In order for an animal to be brought as a Korban Olah, it must meet the requirements of the Torah (Vayikra 22:18-19) with regard to being unblemished (Tamus) and male (Zachrus). Similarly, a Korban Chatas must be unblemished and female.
(b)When a bird is offered for these Korbanos, though, it does not require those specifications. A bird offering may be male or female, and it is only invalidated by a missing limb and not by a blemish. (This limitation is learned from the verse, "Hakrivehu Na l'Fechasecha ha'Yirtzecha O ha'Yisa Fanecha..." - "[And if you offer a blind animal as a sacrifice, is this not evil? And if you offer a lame or a sick animal, is this not evil?] Try to offer it to your governor, will he be pleased with you, or will he find favor in you?..." (Malachi 1:8) - RASHI to Chulin 23a DH bi'Vehemah.)
6)[line 30]ëäðéí îùåìçï âáåä ÷à æëåKOHANIM MI'SHULCHAN GAVO'AH KA ZACHU- the Kohanim receive the portion of the Korbanos from "HaSh-m's table" (they have no monetary rights to it, but merely the right to eat it)
7)[line 35]îëì àùø éòáåø úçú äùáè ðô÷àMI'"KOL ASHER YA'AVOR TACHAS HA'SHAVET" NAFKA- it is derived from the verse, "And all of the herds and flocks shall be tithed as they are counted under the rod..." (Vayikra 27:32), which teaches the law of Ma'aser Behemah (see Background to Zevachim 119:5)
8)[line 36]ôøè ìèøéôä ùàéðä òåáøúPERAT LI'TEREIFAH SHE'EINAH OVERES- to exclude a Tereifah, which cannot pass under the staff; i.e. even if the Tereifah can physically walk, it is not considered as though it is able to "pass" since it cannot do so in a healthy state
9)[line 51]âøâø îìçGARGIR MELACH- a pellet of salt
10)[line 51]÷åøè ùì ìáåðäKORET SHEL LEVONAH- a grain of frankincense
11)[line 52]ù÷îöå îáåøõSHE'KAMTZO MEVURATZ- where he took a heaping Kometz; i.e. whene the Kohen performed the Kemitzah, he took a heaping amount of flour with his middle three fingers, or excess flour can be seen between his fingertips and palm
6b----------------------------------------6b
12)[line 13]àé ãàéúéä ì÷åîõ áòéðéäIY D'ISEI LA'KOMETZ B'EINEI- if the Kometz is still intact
13)[line 23]ãàùëçï ìä äëùéøä áéåí äëôåøéíD'ASHKECHAN LAH HECHSHEIRAH B'YOM HA'KIPURIM- that we find that it (an Avodah done with the left hand) has validity on Yom Kippur; i.e. as part of the Yom Kippur service, the Kohen Gadol takes a pan of coals in his right hand and a spoonful of Ketores in his left. Carrying the Ketores is an Avodah and it is valid even though it is performed with the left hand.
14)[line 24]ùçéèä ìàå òáåâä äéàSHECHITAH LAV AVODAH HI
(a)All Avodah (divine service) performed in the Beis ha'Mikdash must be performed under certain conditions. It may only be performed by a Kohen; he must be wearing Bigdei Kehunah; he must first wash his hands and feet from the Kiyor; and he must stand while doing so.
(b)The slaughter of Korbanos is not classified as an Avodah, and therefore does not require these conditions. The Rishonim suggest a number of reasons as to why this is so:
1.A Zar (non-Kohen) may perform the Shechitah of Kodshim, as the Gemara (Yoma 27a) derives from the verse, "v'Shachat ... v'Hikrivu Bnei Aharon ha'Kohanim..." (Vayikra 1:5). From that which the Torah does not mention that a Kohen is necessary until the Kabalas ha'Dam (collection of the blood of the Korban in a sanctified utensil), it is apparent that a Kohen need not perform the Avodos until that point. (RASHI to Zevachim 14b)
2.Since all animals - even those that are not Korbanos - must be slaughtered before they are eaten, it cannot be that Shechitah is part of the Avodah of the Korbanos. (Rabeinu Yakov of Orleans, quoted in Tosfos ibid. and Yoma 42a)
3.One need not stand in the Azarah while slaughtering a Korban. As long as the animal itself is still within, he may stand outside and slaughter it through extending a long knife into the Azarah. The Gemara (Zevachim 32b) derives this law from the verse "v'Shachat Es Ben ha'Bakar Lifnei Hash-m..." (Vayikra 1:5) - only the animal must be before Hash-m, not necessarily he who is slaughtering it. From this it is apparent that Shechitah is not an Avodah, for all Avodah must be performed within the Azarah (Rabeinu Shimshon of Shanz, quoted in Tosfos to Zevachim 14b).
15)[line 31]àîøàåú ðâòéíA'MAR'OS NEGA'IM
(a)When a Jew develops a mark on his body the size of a Gris (a Cilician bean, approximately the size of a dime) that looks like the skin disease of Tzara'as, a Kohen must be summoned to ascertain whether or not it is a Nega Tzara'as. (Depending on the type of mark, this is determined by different factors - see below, (b).) The Kohen inspects the mark during the day, but not in bright sunshine and not under conditions that obstruct the sunlight, such as a cloudy day or a darkened room. If it is indeed a Nega Tzara'as, the Kohen pronounces him Tamei, initiating a one- or two-week period of quarantine or "Hesger" (depending on the type of blemish). During this period, he is known as a Metzora Musgar. If no "Simanei Tum'ah" (signs of Tum'ah; see Background to Bava Metzia 86:29) appear in the mark during that time, the Kohen pronounces the Metzora Musgar to have become Tahor. If Simanei Tum'ah do appear in the mark at the end of the first or second week of Hesger, or even when the Kohen first sees the Nega or after the Metzora has become Tahor, the Kohen pronounces him a Metzora Muchlat. A Metzora Muchlat remains Tamei until his Simanei Tum'ah go away, after which the Kohen pronounces him to have become Tahor.
(b)There are four types of blemishes that constitute Neg'ei Tzara'as (blemishes or marks of the skin disease Tzara'as) that affect a Jewish person: Nig'ei Basar; Shechin or Michvah; Nesek; Karachas or Gabachas. (For a detailed description of the Halachos of a Metzora, a person afflicted with Tzara'as, see Background to Sanhedrin 87:7a. For a full discussion of the process by which a Metzora becomes Tahor, see Background to Avodah Zarah 74:4 and Background to Kidushin 35:24c-e.)
(c)The four marks that make a person a Metzora through Nig'ei Basar, Shechin or Michvah and Karachas or Gabachas are: 1. Baheres, which is the color of snow; 2. Se'es, which is the color of clean, white newborn lamb's wool; 3. Sapachas of Baheres, which is the color of the plaster used to whitewash the Beis ha'Mikdash; 4. Sapachas of Se'es, which is the color of the white membrane found on the inside of an eggshell (RASHI).