[50a - 44 lines; 50b - 48 lines]
1)[line 1]úðà áòìîà ÷àéTANA B'ALMA KAI- the Tana is stating a general rule that applies throughout the year (and not specifically to Rosh ha'Shanah followed by or preceded by Shabbos - RASHI)
2)[line 3]ëãé ìùáúKEDEI L'SHABBOS- for a time equivalent to Shabbos
3)[line 7]çéðåê îàï ãëø ùîéä?CHINUCH MAN DACHAR SHMEI?- Who mentioned the inauguration [of the Mizbechos, Shulchan, and other utensils of the Beis ha'Mikdash such that the Mishnah began to discuss it]?
4)[line 8]çñåøé îéçñøàCHISUREI MECHSERA V'HACHI KA'TANI (Amending the Meaning of a Mishnah or Beraisa)
(a)In order to answer a question posed from a Mishnah or Beraisa, the Gemara will sometimes explain that we have not understood the Mishnah or Beraisa correctly. The Gemara will say "Chisurei Mechsera v'Hachi ka'Tani" - "Words are missing, and it should be read as follows" - and then add words to the Mishnah or Beraisa which allow it to be read differently, thereby answering the question.
(b)The YAD MALACHI (Kelalei ha'Ches, #284) writes that the Gemara will sometimes use "Chisurei Mechsera" to change the original understanding of the Mishnah or Beraisa to one that expresses the opposite ruling. He then quotes the HALICHOS OLAM (2:2) as stating that the Gemara will not go that far, but will rather add to or adjust the original explanation of the Mishnah. The Yad Malachi cites the Gemara in Sanhedrin (12b), however, as proof of his opinion.
(c)How are we to understand that the Tana seemingly forgot to include such integral information? The VILNA GA'ON (end of Divrei Eliyahu, section entitled "Kelalim") explains that the use of "Chisurei Mechsera" does not reject the original reading of the Beraisa. The original reading may be read to mean what the Gemara understands in its final explanation, or it may be teaching a different point altogether (RABEINU BACHYA writes similarly in his commentary to Shemos 34:27). The BEIS YOSEF (in "Kelalei d'Gemara", Halichos Olam 2:41) explains that these teachings were originally given over in this fashion. Rebbi, who edited much of the Mishnah, recorded them in the Mishnah as they were, expecting those who learned them to fill in the "blanks" on their own. The TIFERES YISRAEL (Boaz to Erchin 4:1) explains that a special tune was utilized when learning Mishnayos and Beraisos to help one commit them to memory (a method used even today in some schools in Eretz Yisrael). The Tana would therefore use wording that fit with the tune even if it rendered the meaning less clear. The Tiferes Yisrael explains that the Tana knew that the true explanation would be apparent to anyone who studied the topic well, as evidenced by that which the Gemara is able to arrive at the proper understanding. (This explanation would appear to be at odds with the explanation of the Vilna Gaon above)
(d)The Gemara will sometimes correct the wording of a Mishnah or Beraisa with the word "Teni ..." ("teach") or "Eima ..." ("say"). Many Rishonim (e.g., RAN to Nedarim 46a) explain that these terms are used to explain the Tana's statement, as opposed to amending it. Similarly, the Gemara will sometimes answer a question by insisting that the Mishnah or Beraisa taught its ruling wherein the person involved verbally expressed a certain qualification. In such situations the Gemara will explain, "b'Omer ..." ("in a case where he said ..."). Here too, many Rishonim explain that the Gemara means that even if he did not actually express such a qualification, it is as if he did (e.g., TOSFOS to Yevamos 25b DH b'Omer).
5)[line 10]ùìà ðúçðê äîæáçSHE'LO NISCHANECH HA'MIZBE'ACH- when the Mizbe'ach had not been inaugurated [yet]
6)[line 11]é÷øéáå áéï äòøáéíYAKRIVU BEIN HA'ARBAYIM- they may offer the Korban Tamid in the afternoon (that is, one animal is offered as the Tamid Shel Bein ha'Arbayim - TOSFOS DH ba'Meh)
7a)[line 12]àðåñéïANUSIN- being forced not to offer the Korban
b)[line 12]ùåââéïSHOGEGIN- unintentionally neglecting to offer the Korban
c)[line 13]îæéãéïMEZIDIN- intentionally neglecting to offer the Korban
8)[line 23]åëé ëäðéí çèàå, îæáç áèì?V'CHI KOHANIM CHAT'U, MIZBE'ACH BATEL?- [If] the Kohanim are lax and [intentionally neglect to offer the Korban Tamid, should this be a reason to leave] the Mizbe'ach inactive?
9)[line 26]ãìà ùëéçàD'LO SHECHICHA- (a) it is infrequent that the Kohanim intentionally neglect to offer the Ketores (RASHI, 1st explanation); (b) the Ketores is offered less frequently than Olos (burnt offerings), and as such, it is more cherished by the Kohanim (RASHI, 2nd explanation); (c) it is not done frequently by one person, since the Kohanim were particular to only allow each Kohen one chance in a lifetime to offer the Ketores, since the Kohen who offers it becomes rich through a special blessing (RASHI, 3rd explanation)
10)[line 26]îòúøàME'ASRA- it causes [the Kohen who offers it] to become rich
11)[line 26]çáéáà ìäåCHAVIVA LEHU- it is more cherished by them
12)[line 26]åìà ôùòéV'LO FASH'EI- they will not be negligent
13)[line 32]"[åÀäÄ÷ÀèÄéø òÈìÈéå àÇäÂøÉï ÷ÀèÉøÆú ñÇîÌÄéí;] áÌÇáÌÉ÷Æø áÌÇáÌÉ÷Æø, áÌÀäÅéèÄéáåÉ àÆú äÇðÌÅøÉú, éÇ÷ÀèÄéøÆðÌÈä.""... BA'BOKER BA'BOKER, B'HETIVO ES HA'NEROS, YAKTIRENAH."- "[And Aharon ha'Kohen shall burn on it (the Golden Mizbe'ach) the Ketores (incense) [made] of spices;] every morning, when he is replenishing the lamps, he shall burn it." (Shemos 30:7)
14)[line 34]äãì÷äHADLAKAH (HATAVAS HA'NEROS)
(a)Every evening a Kohen lights the Menorah in the Beis ha'Mikdash. This is called Hadlakas ha'Neros. Enough oil is put into the Menorah's lamps to burn until the morning.
(b)In the morning, a Kohen would clean out the burned wicks and leftover oil that remained in the Menorah's lamps, and replaced them with fresh oil and wicks. This is what the Torah, and the Mishnah, calls Hatavas ha'Neros, or Dishun ha'Menorah. The spent wicks were placed in the same pile of ashes near the ramp of the Mizbe'ach into which the Terumas ha'Deshen was placed.
(c)The cleaning of the lamps was done in two stages. First the Kohen would clean five of the lamps of the Menorah, then he would wait while other services of the Mikdash were done, and only afterwards would he complete the job and clean out the remaining two lamps of the Menorah.
(The above description is based on the opinion of the majority of the Rishonim. However, others assert that some or all of the lamps of the Menorah were lit in the morning as well, or that the Menorah was cleaned in a single step, according to some Tana'im. Also, the process described is altered slightly if some of the lamps are still burning by the morning. The Tana'im argue as to which service was done between the cleaning of the first five and the last two lamps. For more information, see Yoma 14a, Chart #2.)
15)[line 34]îàåøúàME'URTA- from the previous night
16)[line 34]äèáä áöôøà îäéëà?HATAVAH B'TZAFRA ME'HEICHA?- from where would there be a need to replenish the lamps in the morning?
17)[line 37]àéçðåëé äåà ãìà îçðêICHNUCHEI HU D'LO MICHANECH- it cannot be inaugurated [on a weekday]
18)[line 37]äà ÷ãåùé îé÷ãéù?HA KEDUSHEI MIKDISH?- but does it consecrate [the Lechem ha'Panim if they are placed there on a weekday as the inauguration of the Shulchan (the Golden Table)]?
19)[line 39](æäå) [æå äéà] ÷èøú ùòìúä ìéçéã(ZEHU) [ZO HI] KETORES SHE'ALSAH L'YACHID- this is the Ketores that was offered (lit. went up) by individuals
20)[line 39]îæáç äçéöåïMIZBE'ACH HA'CHITZON- on the outer Mizbe'ach, that stood in the Azarah of the Beis ha'Mikdash
21)[line 40]äåøàú ùòä äéúäHORA'AS SHA'AH HAYESAH- it was an enactment that applied only at that specific time
22)[line 40]ðùéàéíNESI'IM- the princes of the tribes of Yisrael, who offered inauguration sacrifices for the Mishkan in the desert (Bamidbar 7:1-88)
23)[line 41]îæáç äôðéîéMIZBE'ACH HA'PENIMI- the inner (Golden) Mizbe'ach in the Kodesh section of the Mishkan and the Beis ha'Mikdash (see Shemos 30:1-10), upon which the incense was burned
24)[line 42]îúðãáMISNADEV- dedicate to Hekdesh (to the Beis ha'Mikdash)
25)[line 43]"îåÉöÈà ùÒÀôÈúÆéêÈ úÌÄùÑÀîÉø åÀòÈùÒÄéúÈ, ëÌÇàÂùÑÆø ðÈãÇøÀúÌÈ ìÇä' àÁìÉ÷ÆéêÈ ðÀãÈáÈä, àÂùÑÆø ãÌÄáÌÇøÀúÌÈ áÌÀôÄéêÈ.""MOTZA SEFASECHA TISHMOR V'ASISA, [KA'ASHER NADARTA LA'SH-M ELOKECHA NEDAVAH...]"- "That which emerges from your lips you shall observe and perform, [according to what you have vowed to HaSh-m your G-d an offering, anything that you have promised with your mouth.]" (Devarim 23:24)
26)[line 43]"ìÉà úÇòÂìåÌ òÈìÈéå ÷ÀèÉøÆú æÈøÈä ...""LO SA'ALU ALAV KETORES ZARAH"- "You shall not offer upon it strange incense..." (Shemos 30:9) - It is prohibited to burn upon the Mizbe'ach ha'Zahav any incense that is not ordained by the Torah.
50b----------------------------------------50b
27)[line 1]çåáä ëéåöà áäCHOVAH KA'YOTZEI VAH- [because the public brings] obligatory Ketores [on the Mizbe'ach ha'Penimi] like it
28)[line 2]"ìà úòìå""LO SA'ALU"- "Do not offer [upon it]" (Shemos 30:9) - The word "Sa'alu" in this verse is in the plural, and as such, it precludes the public from offering voluntary Ketores on the Mizbe'ach ha'Penimi
29)[line 7]ãìà àùëçïD'LO ASHKECHAN- since we do not find [any instance of the public offering incense on the outer Mizbe'ach]
30)[line 11]çáéúé ë''âCHAVITEI KOHEN GADOL (MINCHAS CHAVITIN)
(a)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 (this is the ruling of the RAMBAM; our Gemara brings Amoraic and Tanaic arguments that offer different methods of preparing the Chavitin). Half of the rolls were offered in the morning and half towards evening. They were completely burned on the Mizbe'ach (Vayikra 6:13). 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. The amount of oil that was used for each of the Chavitin was one Revi'is, a total of three Lugin for the entire Minchah.
(b)An ordinary Kohen, on the day that he begins his service in the Beis ha'Mikdash, must bring a Korban Minchah that is the same as the Minchas Chavitin that the Kohen Gadol brings every day (Vayikra 6:13). His Korban is known as the Minchas Chinuch (RAMBAM Hilchos Ma'aseh ha'Korbanos 13:2-4).
31)[line 12]òùøåï ùìíISARON SHALEM- a full Isaron, the amount of flour needed for most Menachos, approximately equal to 2.16, 2.49 or 4.32 liters, depending upon the differing Halachic opinions
32)[line 12]çåöäåCHOTZEHU- he divides it (the flour) in half
33)[line 14]îéðåMINU- and they appointed
34)[line 17]îçöä àáãMECHETZAH AVED- half of it is left until the morning when it is invalidated through Linah and is then burned (lit. lost)
35)[line 22]"... îÇçÂöÄéúÈäÌ áÌÇáÌÉ÷Æø, (åÌîÇçÂöÄéúÈäÌ áÌÈòÈøÆá.)""... MACHATZISAH BA'BOKER, (U'MACHATZISAH BA'AREV.)"- "half of [the twelve rolls of the Minchas Chavitin are offered] in the morning, (and half of it in the evening.)" (Vayikra 6:13) - The Girsa change is made by DIKDUKEI SOFRIM #7 and SHITAH MEKUBETZES #6.
36)[line 22]îçöä îùìí äåàMECHETZAH MI'SHALEM HU- it is half [of an Isaron] taken out of a whole [Isaron]
37)[line 35]îçöä áá÷ø åîçöä ùðéMECHETZAH RISHON U'MECHETZAH SHENI- the first half (that needs to be destroyed, i.e. the second half-Isaron left over from the Kohen Gadol who died) and the second half (that needs to be destroyed, i.e. the second half-Isaron left over from the Minchah of the newly-appointed Kohen Gadol)
38)[line 36]àéçæé ìä÷øáäICHAZI L'HAKRAVAH- it is fit for being offered
39)[line 37]îòé÷øà ìàéáåã ÷à àúéME'IKARA L'IBUD KA ASI- it was destined to be destroyed from the beginning
40)[line 39]ãáòéãðà (ãôìâé áäå) [ãôìâéðäå]DEB'IDNA (D'FALGEI VEHU) [D'FALGINHU]- that at the time that he divides it
41)[line 39]àé áòé äàé î÷øéá åàé áòé äàé î÷øéáIY BA'I HAI MAKRIV V'IY BA'I HAI MAKRIV- if he wants he may offer either half
42)[line 39]îéçæà çæåMEICHZA CHAZU- [both Chatza'ei Isaron] are considered fit [to be offered]
43)[line 40]àåôäOFEH- he bakes them
44)[line 41]îèâðäMETAGNAH- he fries them
45)[line 42]"[òÇì îÇçÂáÇú áÌÇùÑÌÆîÆï úÌÅòÈùÒÆä, îËøÀáÌÆëÆú úÌÀáÄéàÆðÌÈä;] úÌËôÄéðÅé [îÄðÀçÇú ôÌÄúÌÄéí, úÌÇ÷ÀøÄéá øÅéçÇ ðÄéçÉçÇ ìÇä'.]""[AL MACHAVAS BA'SHEMEN TE'ASEH, MURBECHES TEVI'ENAH;] TUFINEI [MINCHAS PITIM, TAKRIV RE'ACH NICHO'ACH LA'SH-M.]"- "[In a pan it shall be made with oil, you shall bring it scalded; a] well-baked (or repeatedly baked) [flour offering broken into pieces shall you offer, for a pleasing [offering] to HaSh-m.]" (Vayikra 6:14)
46)[line 42]úàôéðä ðàäTE'AFENAH NA'EH- bake it when it is pleasant (and not blackened by the frying pan)
47)[line 43]úàôéðä ðàTE'AFENAH NA- bake it when it is undercooked (i.e. fried - RASHI; it is possible that frying is termed "undercooking" since the rolls were thick - YT)
48)[line 44]úàôéðä øáäTE'AFENAH RABAH- (a) bake it repeatedly; it shall be baked, fried and baked (RASHI, 1st explanation); (b) bake it large (i.e. a large round dough for each roll) after frying (RASHI, 2nd explanation); (c) according to the Girsa "TE'AFENAH RAKAH" - bake it soft after frying it with a large quantity of oil (that keeps it soft) (RASHI, 3rd explanation)
49a)[line 45]ìéùúïLISHASAN- their kneading
b)[line 45]òøéëúïARICHASAN- shaping them into loaves
50)[line 45]áôðéíBIFNIM- inside [of the Azarah of the Beis ha'Mikdash]
51)[line 46]àéðùôäINASHFAH- it will dry out (RASHI)
52)[line 47]ëáéù ìéä áéø÷àD'CHAVISH LEI B'YARKA- it is possible to cover them up with vegetables (and they will not dry out)