[17a - 45 lines; 17b - 27 lines]

1)[line 1]çøéôé ãôåîáãéúàCHARIFEI D'FUMBEDISA- the "sharp" scholars of Pumbedisa, i.e. Eifah and Avimei, the sons of Rachba of Pumbedisa (Sanhedrin 17b)

2)[line 1]ä÷èøä îôâìú ä÷èøäHAKTARAH MEFAGELES HAKTARAH- the burning of the Kometz can effect Pigul in the burning of the Levonah; i.e. while burning the Kometz on the Mizbe'ach, the Kohen has intent to burn the Levonah the next day

3)[line 3]äéëà ãçéùá áéä áùéøéí åìáåðä áîéìúà ÷ééîàHEICHA D'CHISHEV BEI B'SHIRAYIM, U'LEVONAH B'MILSA KAIMA- [this applies] where he had an intent of Pigul (while burning the Kometz) for the remnants of the offering, but the Levonah remained in its proper state

4)[line 11]ä÷èøä ãåîéà ãäðêHAKTARAH DUMYA D'HANACH- the case of [Pigul while] burning [the Kometz] is similar to the case of [Pigul while involved with] these other Avodos

5)[line 19]òðé îøéANI MARI- did my master (Rav Chisda) say that [in the name of Rav?]

6)[line 24]àáìò ìé øáé çðéðà åú÷éìà ìé ëëåìéä úìîåãàéAVLA LI REBBI CHANINA U'SEKILA LI K'CHULEI TALMUDAI- this was imparted to me by Rebbi Chanina, and it is as dear to me as all of the rest of my learning

7)[line 31]ãôùèà ìéä îçùáä áëåìä îðçäD'FASHTA LEI MACHSHAVAH B'CHULAH MINCHAH- because the Pigul intent spread throughout the entire Minchah

8)[line 33]ãáøé äëì àúðåéäDIVREI HA'KOL ASNEYUHA- he learned the statement of "Divrei ha'Kol" (and he confused the word "Pigul" with "Pasul")

PEREK #3 HA'KOMETZ RABAH

9)[line 39]ùàéï àëéìä åä÷èøä îöèøôéïSHE'EIN ACHILAH V'HAKTARAH MITZTARFIN- intent for eating and intent for burning do not combine

10)[line 44]îãàô÷éðäå øçîðà ìä÷èøä áìùãåï àëéìäMIDE'APKINHU RACHMANA L'HAKTARAH B'LASHON ACHILAH- from the fact that the Torah refers to Haktarah as "eating"

17b----------------------------------------17b

11)[line 3]àó ä÷èøä áëæéúAF HAKTARAH B'K'ZAYIS- [the Rabanan derive from the use of the word "Achilah" with regard to the consumption of the Mizbe'ach] that even [the minimum amount for] Haktarah (which improper intent disqualifies) is a k'Zayis

12)[line 4]àëéìä ãàåøçà îùîòACHILAH D'ORCHA MASHMA- it implies an ordinary manner of eating; i.e. the invalidating intent is effective only when one intends to eat something that is meant to be eaten or to burn something that is meant to be burned on the Mizbe'ach

13)[line 4]ìëúåá øçîðà àí äàëì äàëìLICHTOV RACHMANA IM HE'ACHOL HE'ACHOL- the Torah should have written, "He'achol He'achol," or "Ye'achel Ye'achel," and this would have taught these two laws

14)[line 13]äùåçè àú äæáç ìùúåú îãîå ìîçøHA'SHOCHET ES HA'ZEVACH LISHTOS MI'DAMO L'MACHAR- one who slaughters an offering with intent to drink some of its blood the next day; i.e. he has intent to eat beyond its time something that is meant for the Mizbe'ach

15)[line 15]ìäðéç îãîå ìîçøL'HANI'ACH MI'DAMO L'MACHAR- [one who slaughters an offering with intent] to leave over some of its blood until the next day; i.e. he has intent neither to eat it nor to apply it to the Mizbe'ach the next day, but simply to refrain from applying it to the Mizbe'ach on that day as required

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