[101a - 45 lines; 101b - 52 lines]
1)[line 10]îåí òåáøMUM OVER- a temporary blemish; e.g. boils
2)[line 18]ãèäåøéï áòìîà àéï ðôãéïD'TEHORIN B'ALMA EIN NIFDIN- because those items that are Tahor in general (the Menachos and Nesachim) cannot be redeemed even though they do not possess physical sanctity
3)[line 20]ìàå áðé àùåéé àåëìà ðéðäåLAV BENEI ASHVUYEI UCHLA NINHU- they (wood and Levonah) are not edible; i.e. objects can become Tamei only if they are classified as utensils or foods
4)[line 21]çéáú ä÷åãùCHIBAS HA'KODESH
(a)The more precious an object is, the more it is guarded. It is therefore required that we guard Kodesh from Tum'ah more stringently than we guard Chulin or Terumah. For this reason, Kodesh can become Tamei even if it has never come in contact with a liquid, the usual process for making something Huchshar l'Kabel Tum'ah (see Background to Chagigah 19:4).
(b)Likewise, even Kodesh items that are inedible (such as the wood for the Mizbe'ach and Levonah - frankincense) can become Tamei as if they were foods.
(c)According to RASHI (Pesachim 19a DH Alma) this Tum'ah of wood and frankincense of Hekdesh is only mid'Rabanan, while according to TOSFOS (ibid. DH Alma; Chulin 35a DH Ein), this Tum'ah is mid'Oraisa (see Insights to Pesachim 19a, 20a).
5)[line 22]ãòöéí ëîä ãìà îùôé ìäå ìâæéøéïD'ETZIM KAMAH D'LO MESHAPEI LEHU L'GEZIRIN- pieces of wood, as long as they do not trim them into proper blocks, will not become susceptible to Tum'ah
6)[line 29]úåìòúTOLA'AS- a worm
7)[line 32]äîúôéñ úîéîéí ìáã÷ äáéúHA'MATPIS TEMIMIM L'VEDEK HA'BAYIS- one who designated unblemished animals to be Hekdesh for Bedek ha'Bayis. It is forbidden to sanctify an animal that has no blemish for Bedek ha'Bayis. If such an animal is made Hekdesh, it must be offered as a Korban.
8)[line 35]äåä äãø áéäHAVAH HADAR BEI- he would have retracted his position
9)[line 39]áãå÷éï ùáòéïB'DOKIN SHEB'AYIN
"Dokin sheb'Ayin" (lit. eye's web, O.F. teile) refers to a thin film (cataract?) that develops due to an eye-disease, which is considered to be a blemish, or, alternatively, a cut on the eyelids, that disqualifies an animal from being brought as a Korban, as the Torah states in Vayikra 21:20.
10)[line 43]îòùéøéú äàéôä ùì îðçú çåèàME'ASIRIS HA'EIFAH SHEL MINCHAS CHOTEI- a tenth of an Ephah of the Minchas Chotei (see Background to Menachos 2:5)
101b----------------------------------------101b
11)[line 1]ùåø äðñ÷ìSHOR HA'NISKAL
(a)The term Shor ha'Niskal refers to any animal or bird that is stoned to death by Beis Din. Such an animal is Asur b'Hana'ah after the death sentence is issued. There are three instances of a Shor ha'Niskal:
1.An animal that killed a person, as described in Shemos 21:28-31 and in Sanhedrin 2a.
2.A Rove'a or a Nirba, animals that had relations with a human, as described in Vayikra 20:15-16 and in Sanhedrin 2a. These animals are put to death so that they should not cause other people to sin in a similar manner, and in order not to cause disgrace to the sinner by reminding all who see these animals of the sin that was done with them (Sanhedrin 54a).
3.At the time that the Torah was given, Har Sinai was off limits to all people (except for Moshe Rabeinu A"H) and even to animals and birds. Any animal or bird who stepped on the mountain was to be stoned, as described in Shemos 19:13 and in Sanhedrin 15b. This only applied during the year that the Torah was given; it does not apply today.
(b)In the above-mentioned situations of Shor ha'Niskal, only if two witnesses saw the act is the animal stoned by Beis Din and Asur b'Hana'ah. If only one witness saw it, or if there were no witnesses but the owner told Beis Din of the incident, the animal is not stoned and is Mutar b'Hana'ah but is unfit to be brought as a Korban.
12)[line 1]åòâìä òøåôäV'EGLAH ARUFAH
(a)If a Jew is found murdered in a field (in Eretz Yisrael) and it is not known who the murderer is, the Torah requires that an Eglah Arufah be brought in order to atone for the blood that was spilled (Devarim 21:1). The procedure is as follows:
(b)Five elders (according to the opinion of Rebbi Yehudah, which is the Halachah) of the Beis Din of the Lishkas ha'Gazis (the Jewish Supreme Court) measure the distance between the dead body and the cities around it to determine which city is closest to it.
(c)The elders of the city that is closest to the corpse must bring a female calf that has never been worked (see Background to Bava Metzia 30:12:b) to a Nachal Eisan (a swiftly flowing stream - RAMBAM Hilchos Rotze'ach 9:2; a valley with tough soil - RASHI). They strike it on the back of its neck (Arifah) with a cleaver, severing its spinal column, gullet and windpipe. This calf is the "Eglah Arufah" and becomes Asur b'Hana'ah.
(d)The elders of the closest city then wash their hands there and say, "Our hands have not spilled this blood, and our eyes did not see [the murder]" (Devarim 21:7). This includes a proclamation that the dead man was not sent away from the city without the proper food for his journey or the proper accompaniment. The Kohanim that are present say, "Atone for Your people Yisrael whom You have redeemed, HaSh-m, and do not place [the guilt for] innocent blood in the midst of Your people, Yisrael" (ibid. 21:8). After this procedure, HaSh-m will grant atonement for the innocent blood that was spilled (RAMBAM Hilchos Rotze'ach 9:3).
13)[line 2]åôèø çîåøU'PETER CHAMOR
(a)There is a Mitzvah to redeem each firstborn male donkey, as the verse states, "v'Hayah Ki Yevi'acha HaSh-m El Eretz ha'Kena'ani...v'Chol Peter Chamor Tifdeh v'Seh, v'Im Lo Sifdeh va'Arafto" - "And it shall come to pass that when HaSh-m brings you to the land of the Kena'ani... And every firstborn donkey must be redeemed with a sheep [that is given to a Kohen]. If it is not redeemed, you must decapitate it" (Shemos 13:11-13).
(b)The donkey need not be redeemed with a sheep; anything of equal value will suffice. If, however, a sheep, is used, then the sheep need not be equal to the value of the donkey.
(c)After the donkey is redeemed with a sheep, the sheep is given to a Kohen. Both the donkey and the sheep are then Chulin, and their respective owners may put them to any use that they see fit. Some Tana'im maintain that one may not receive any benefit from the donkey before it is redeemed. If it is decapitated (Arifah), all agree that one may not receive any benefit from it. (Sefer ha'Chinuch #22, #23)
14)[line 3]èåîàú àåëìéïTUM'AS OCHLIN
(a)All objects belong to one of three categories:
1.Sources of Tum'ah
2.Objects that can become Tamei
3.Objects that cannot become Tamei
(b)All sources of Tum'ah are called Av ha'Tum'ah, except for a corpse, which can generate more Tum'ah than any other object and is therefore referred to as the "Avi Avos ha'Tum'ah."
(c)When one object makes another object Tamei, the second object has a weaker Tum'ah than the first. If something becomes Tamei from an Av, it is called a Rishon l'Tum'ah, or Velad ha'Tum'ah. A Rishon makes a Sheni l'Tum'ah. (Liquids are an exception to this rule. The Chachamim decreed that liquids should always be a Rishon, even if touched by a Sheni.)
(d)A Sheni l'Tum'ah cannot make Chulin Tamei mid'Oraisa. Even mid'Rabanan, there is no such thing as Shelishi l'Tum'ah with regard to Chulin. Terumah, however, can become a Shelishi l'Tum'ah. (Also, if someone guarded his Chulin from Tum'ah as one normally guards Terumah, it is called "Chulin she'Na'asu Al Taharas Terumah," and can become a Shelishi.)
(e)Terumah that is a Shelishi l'Tum'ah cannot make other Terumah Tamei. However, it may not be eaten. It is referred to as "Pasul" (invalid) rather than "Tamei." Kodesh (objects associated with the sacrifices) that is touched by a Shelishi l'Tum'ah can become a Revi'i. A Revi'i of Kodesh is also called "Pasul."
(f)All foods become Tamei if they touch a source of Tum'ah, but only after they first become wet. From then on, even after they dry, they can still become Tamei. Seven liquids can enable foods to become Tamei: water, dew, oil, wine, milk, blood, and bee's honey. The minimum amount of food that can become Tamei is a k'Beitzah (RASHI). The modern equivalent of a Beitzah is 0.05, 0.0576 or 0.1 liter, depending upon the differing Halachic opinions.
(g)In order for something edible to receive Tum'as Ochlin, it has to be considered food. A person's intention to eat the item and treat it as a food gives it the status of a food and it can receive Tum'as Ochlin. Once food becomes Tamei, it cannot become Tahor through immersion in a Mikvah.
15)[line 25]ìï ìôðé æøé÷äLAN LIFNEI ZERIKAH- if the time for eating passed and Zerikah was not done, it is Tahor
16)[line 33]ãà÷ãùéðäå áîçåáø åìéôø÷éðäåD'AKDESHINHU B'MECHUBAR V'LIFREKINHU- the grain for the Minchah was consecrated while it was still attached to the ground, but even so let it be redeemed
17)[line 42]ôøä ðôãéú òì âá îòøëúäPARAH NIFDEIS AL GAV MA'ARACHATAH- a Parah Adumah may be redeemed [even if it is] next to its pyre (upon which it will be burned)