[12a - 43 lines; 12b - 50 lines]
1)[line 2]äîåìéê äî÷èéøHA'MOLICH HA'MAKTIR- one who transports the Kometz, [or] one who burns it [on the Mizbe'ach with intent to eat something that is meant to be eaten]
2)[line 5]åáìáã ùé÷øéá äîúéø ëîöåúåU'VILVAD SHE'YAKRIV HA'MATIR K'MITZVASO- as long as the Matir (the Kometz, the burning of which permits the remnants of the Minchah to be eaten) was offered properly (except for the intention of Chutz li'Zemano)
3)[line 7]÷îõ áùúé÷äKAMATZ BI'SHESIKAH- he (the Kohen) performed the Kemitzah in silence (with no invalidating intent)
4)[line 16]îðçú çåèàMINCHAS CHOTEI
See Background to Menachos 2:5.
5)[line 16]åîðçú ÷ðàåúU'MINCHAS KENA'OS
See Background to Menachos 2:6.
6)[line 21]ëæéõ áçåõ ëæéõ ìîçøK'ZAYIS BA'CHUTZ K'ZAYIS L'MACHAR- [if, while doing one of the Avodos, the Kohen intended to eat] an olive's size [of the Korban] outside its place, and [then intended to consume] an olive's size the next day (at the wrong time)
7)[line 25]àí îçùáú äæîï ÷ãîä ìîçùáú äî÷åí ôéâåìIM MACHSHEVES HA'ZEMAN KADMAH L'MACHASHEVES HA'MAKOM PIGUL- if the intent of time (to eat the Korban outside of its allotted time) preceded the intent of place (to eat the Korban outside of its allotted place), it is Pigul
8)[line 32]îäå ãúéäðé ìäå ä÷èøä ìîé÷áòéðäå áôéâåì åìô÷éðäå îéãé îòéìäMAHU D'SIHANI LEHU HAKTARAH L'MIKBE'INHU B'FIGUL UL'FAKINHU MI'YEDEI ME'ILAH- what is the law regarding whether burning the Kometz will be effective to establish the remnants as Pigul and to remove them from being subject to Me'ilah?
9)[line 34]æøé÷ä îåòìú ìéåöàZERIKAH MO'ELES L'YOTZEI
The Zerikah of the blood of a Korban on the Mizbe'ach affects the flesh of the Korban once it has become Pasul by being removed from the Beis ha'Mikdash (for example, the Zerikah removes from the flesh the prohibition of Me'ilah, and enables it to become Pigul, Nosar, or Tamei).
10)[line 36]çñøåï ãôñåìä ãâåôéä äåàCHISARON D'PESULAH D'GUFEI HU- a deficiency, which is an intrinsic disqualification (and not one due to external factors)
11)[line 42]ùçñøå ùéøéí å÷îå ìäå àëæéúSHE'CHASRU SHIRAYIM V'KAMU LEHU AK'ZAYIS- that the remnants became deficient, and they stood at an olive's volume
12b----------------------------------------12b
12)[line 5]åîðçú ëäðéíU'MINCHAS KOHANIM
A voluntary Korban Minchah that is brought by a Kohen. This Minchah does not need Kemitzah, and it is burned entirely on the Mizbe'ach. This is learned from the verse, "v'Chol Minchas Kohen, Kalil Tiheyeh, Lo Se'achel" - "And every meal-offering of a Kohen shall be entirely offered; it shall not be eaten" (Vayikra 6:16).
13)[line 5]åîðçú ëäï îùéçU'MINCHAS KOHEN MASHI'ACH
See Background to Menachos 7:35
14)[line 6]åîðçú ðñëéíU'MINCHAS NESACHIM
See Background to Menachos 2:II:f.
15)[line 9]ëæéú î÷åîöä áçåõK'ZAYIS MI'KOMTZAH BA'CHUTZ- or an olive's volume of its Kometz outside; i.e. if the Kohen performs Kemitzah with intent to burn an olive's volume of the Kometz the next day, his intent does not render the Minchah Pigul, since burning the Kometz the next day is not considered a valid burning which constitutes "consumption" by the Mizbe'ach
16)[line 19]ùàí ðôøñä àçú îäï çìåúéä ëåìï ôñåìåúSHE'IM NIFRESAH ACHAS MEHEN CHALOSEHA KULAN PESULOS- if one of them became broken, all of the loaves are invalid [and must be burned]
17)[line 21]äðé ãàéëà âååàé ëùøåúHANI D'IKA GAVA'I KESHEROS- these that are inside [the Azarah] are valid [and may be eaten when the Bazichin, the bowls of Levonah, are burned on the Mizbe'ach]
18)[line 25]ãîøöä öéõD'MERATZEH TZITZ - the Tzitz effects acceptance for Tamei offerings (RITZUY TZITZ)
(a)The Tzitz, part of the Bigdei Kehunah of the Kohen Gadol, is the thin gold forehead plate on which is written "Kodesh la'Sh-m" (Shemos 28:36-38; see Charts to Shabbos 63b).
(b)If a Korban or any part of a Korban becomes Tamei, it is unfit to be offered. Therefore, if the blood of a Korban becomes Tamei before it is sprinkled on the Mizbe'ach (Zerikas ha'Dam), the Zerikah may not be performed. Rebbi Yehoshua rules that even if the Dam is Tahor, if all of the meat and Chelev of a Korban becomes Tamei or otherwise unfit before Zerikas ha'Dam, it is prohibited to perform Zerikas ha'Dam (Pesachim 77b). Another application of this law is that if the Emurim (innards) or other parts of a Korban that are offered on the Mizbe'ach become Teme'im, The Kohanim may no longer offer them on the Mizbe'ach.
(c)These laws, however, apply only l'Chatchilah. B'Di'eved, if the Kohen Gadol was wearing the Tzitz at the time during which a Kohen sprinkled Dam which was Tamei, then the presence of the Tzitz causes that Avodah to be accepted. This means that the owner has fulfilled his obligation of bringing that Korban, and he may therefore eat from his offering. This Halachah is derived from the verse, "... l'Ratzon Lahem Lifnei HaSh-m." (Shemos 28:38). If it was the meat that became Tamei, then the Tzitz - while rendering the Korban acceptable - does not allow it to be eaten.
(d)Korbenos Tzibor (public sacrifices) do not require the Tzitz in order for them to be accepted as valid offerings. These offerings may be offered l'Chatchilah even while in a state of Tum'ah. Another related difference between Korbenos Tzibor and Korbenos Yachid is that even if all of the Kohanim are Teme'im, they may still offer Korbanos l'Chatchilah. These Korbanos, when offered b'Tum'ah, may not be eaten (with the exception of the Korban Pesach, which has the status of a Korban Tzibor and may even be eaten b'Tum'ah).
19)[line 39]îçùáéï îàëéìú àãí ìàëéìú îæáçMECHASHVIN ME'ACHILAS ADAM LA'ACHILAS MIZBE'ACH- (lit. "we may have intent from the consumption of a person to the consumption of the Mizbe'ach") one's intent is effective (to disqualify a Korban) even if he intended for something meant for consumption by a person to be consumed by the Mizbe'ach