[16a - 46 lines; 16b - 47 lines]
1)[line 6]ùä÷åîõ äåà äîúéøSHEHA'KOMETZ HU HA'MATIR- since the Kometz is the permitter [of these offerings]. A "Matir" is any part of a Korban which, when offered, permits a different part (such as the Zerikah of the blood of an animal Korban, which permits the Korban, or the Kometz of a Minchah offering, which permits the Minchah offering).
2)[line 12]ìàëåì îçáéøå ìîçø ùðéäí ëùøLE'ECHOL ME'CHAVEIRO L'MACHAR SHENEIHEM KASHER- [if, while slaughtering the animal, the Kohen had intent] to eat of its companion the next day, both of them are valid. Since each of the lambs is its own Matir, the rule that one Matir cannot effect Pigul in another Matir applies.
3)[line 16]ùëì äòåùä òì ãòú øàùåðä äåà òåùäSHE'KOL HA'OSEH AL DA'AS RISHONAH HU OSEH- whoever performs several related acts performs the later one on the basis of his original intent
4)[line 27]åëáø ðúï àú äìáåðä áùúé÷ä îòé÷øàU'CHEVAR NASAN ES HA'LEVONAH B'SHESIKAH ME'IKARA- [the Kohen place the Kometz with intent of Pigul after] he had already placed the Levonah in silence at the beginning
5)[line 28]çãà ãäééðå ÷îééúàCHADA D'HAINU KAMAISA- [the] first [retort] is that this is the same as the first clause; i.e. what is the purpose of mentioning another case in which he first burned the Levonah silently and then burned the Kometz with intent of Pigul?
6)[line 29]áá' ãòåúB'SHETEI DE'OS- lit. with two minds. This means that it is permitted to divide the Avodah of Haktarah among two Kohanim, with one Kohen burning the Kometz and another burning the Levonah
6)[line 31]î"â ùì éåí äëéôåøéíARBA'IM V'SHALOSH SHEL YOM HA'KIPURIM- the 43 of Yom Kippur. This refers to the inner Korbanos, the Par and Sa'ir of Yom Kippur, the bloods of which require a total of 43 Matanos (eight from the blood of each animal between the staves of the Aron, eight from each animal on the Paroches, and 11 (from their bloods mixed together) on the inner Mizbe'ach)
7)[line 33]åàçú òùøä ùì ôø ëäï îùéçV'ACHAS ESREH SHEL PAR KOHEN MASHU'ACH- and the 11 of the Par Kohen Mashi'ach (see Background to Horayos 6:11), and the 11 of the Par He'elem Davar (see Background to Horayos 2:1). The blood of each of these Korban requires 11 Matanos on the inner Mizbe'ach.
8)[line 39]"áôø" àôéìå áãîå ùì ôøB'FAR VA'AFILU DAMO SHEL PAR - [this makes sense according to the opinion that learns] "b'Far" - and even with the blood of the bull. This opinion maintains that the verse of "b'Far," which requires the Kohen Gadol to enter the Kodesh ha'Kodashim on Yom Kippur with a bull as a Chatas, means that he may enter even with the blood of a bull that was slaughtered by his predecessor (see Rashi here, and Yoma 49b). (PAR 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 Kodesh ha'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.
16b----------------------------------------16b
9)[line 1]åäà áéï áéï ÷úðéV'HA BEIN BEIN KETANI- but it teaches "whether [he was Mefagel in the first], whether [he was Mefagel in the second or third]"!
10)[line 3]éøöä ëäøöàú ëùø ëê äøöàú ôñåì"YERATZEH" K'HARTZA'AS KASHER KACH HARTZA'AS PASUL
(a)A Korban receives the status of Pigul if at least one of the primary four Avodos of the Korban - Shechitah, Kabalah, Holachah, and Zerikah - has been performed with intent to eat the Korban after its allotted time (Machsheves Pigul). Therefore, one will not receive a penalty of Kares for consuming a Korban upon which there was a Machsheves Pigul until after the Zerikas ha'Dam.
(b)This is true, however, only if these four Avodos are otherwise performed properly. If one of these Avodos is performed with Machsheves Pigul while another is performed with a different disqualifying intention (Machsheves Pesul), one who consumes the Korban does not incur the punishment of Kares.
(c)This condition is derived from the word "Yeratzeh," which teaches that Pigul applies only when, notwithstanding the single intent of Pigul, the Korban is offered in a way that makes it fit to be accepted.
11)[line 7]ëé îãé áäéëì îéà áòìîà äåà ã÷à îãéKI MADI B'HEICHAL MAYA B'ALMA HU D'KA MADI- when he sprinkles the blood in the Heichal [during the second and third sets of applications], what he sprinkles is like ordinary water (because it is unfit for sprinkling)
12)[line 12]îòøáéï ì÷øðåúME'ARVIN L'KERANOS- [the blood of the Par and that of the Sa'ir] should be mixed together [before they are applied] to the corners [of the Mizbe'ach ha'Zahav]. (This is the subject of a dispute. Everyone agrees that the bloods should be mixed before their application to the top of the Mizbe'ach (Yoma 57b, Tosfos, Tosfos Yeshanim.)
13)[line 14]ùéøéí îòëáéïSHIRAYIM ME'AKVIN- [the Korban is valid not only when the main part of the atonement - the sprinkling or application of the blood - is performed, but] even the pouring of the remainder of the blood must be done in order for the Korban to be valid and achieve atonement. (This is the subject of a Machlokes Tana'im; see Yoma 60b.)
14)[line 16]äåìëä ë÷îéöäHOLACHAH K'KEMITZAH- the act of Holachah, carrying the blood towards the Mizbe'ach, is like the act of Kemitzah (in that it is a complete Avodah by itself), and thus a thought of Pigul during Holachah effectively renders the Korban Pigul, just as it does during Kemitzah
15)[line 16]äåìëä ëä÷èøäHOLACHAH K'HAKTARAH- the act of Holachah, carrying the blood towards the Mizbe'ach, is like the act of burning the Kometz (in that it is half of an Avodah), and thus a thought of Pigul during Holachah does not render the Korban Pigul
16)[line 18]ùàéðä îúøú òáåãä çùåáä äéà ìôâì òìéä ëì òáåãäKOL AVODAH SHE'EINAH MATERES, AVODAH CHASHUVAH HI L'FAGEL ALEHA- any Avodah that does not permit, or is not Me'akev (RASHI), is a significant Avodah to render the Korban Pigul via it
17)[line 23]ìçí áúðåø ÷ãåùLECHEM BA'TANUR KADOSH- [do you maintain that] the bread becomes Kadosh by being baked in the oven? (The bread becomes Kadosh only when the animals that they accompany are slaughtered.)
18)[line 24]ä÷ãéí îåìéí ìòøìéí ëùøHIKDIM MULIM LA'ARELIM KASHER- if one slaughtered a Korban Pesach with intent that circumcised men eat from it before the uncircumcised men, it is valid
19)[line 34][ã]çéùá áùéòåøå[D']CHISHEV B'SHI'URO- he had a thought of Pigul during a full measure [of burning]
20)[line 37]ãìà äãø îìééä îàåúä òáåãäD'LO HADAR MALYEI ME'OSAH AVODAH- the person did not go back and complete the required measure of that Avodah (in which he the intent of Pigul)