[108a - 37 lines; 108b - 35 lines]
1)[line 1]åäëáùéíVEHA'KEVASIM- and the sheep [that are offered as Ashamos, the Asham Nazir and the Asham Metzora, that are lost and other animals are designated as their replacements. After they are found, they are put out to pasture to develop a blemish, whereupon they are redeemed and the money goes into the Shofaros to purchase Olos Kayitz ha'Mizbe'ach] (RASHI) (As stated on Daf 107b, only leftover animals or money of Kobanos that bring atonement such as Chatas and Asham are consigned to Nidvas Tzibur)
2)[line 1]åäùòéøéíVEHA'SE'IRIM- and the goats [that are offered as Korbenos Chatas during the festivals, that are lost and other animals are designated as their replacements. After they are found, they are put out to pasture to develop a blemish, whereupon they are redeemed and the money goes into the Shofaros to purchase Olos Kayitz ha'Mizbe'ach] (RASHI)
3)[line 1]åäîåúøåúVEHA'MOSAROS- and the leftover money [when money is left over after a person designated an animal for one of the abovementioned Korbanos, and the price of animals went down]
4)[line 1]åäîòäVEHA'ME'AH - (lit. and the coin) (KALBON)
(a)In the time of the Beis ha'Mikdash, everyone was obligated to give a half-Shekel to the Beis ha'Mikdash for the purchase of the public sacrifices (see Background to Menachos 52:6). Usually, each person would have to give an additional small amount called a Kalbon (which was the equivalent of 1/24 of a half-Shekel).
(b)The Tiferes Yisrael explains why the Kalbon was added. At times the Gaba'im of Hekdesh would need to exchange the half-Shekels into whole Shekels or vice-versa. The Kalbon was added in order that Hekdesh should not suffer a loss due to the exchange rate. This explanation is based on the words of RASHI to Beitzah 39b DH keshe'Chayavin. Rashi adds that two brothers who are partners must give two Kalbonos.
(c)The Rambam explains the necessity of adding a Kalbon somewhat differently. Since everyone was obligated to bring a half-Shekel, the Rambam tells us, half-Shekels were in great demand. Therefore, a Shekel was worth less than two half-Shekels. If two people would give one whole Shekel, they would have to add a Kalbon to make up for that loss. Accordingly, if two brothers would bring one whole Shekel together, they would give only one Kalbon. If they would each bring a half-Shekel, they would not add anything.
(d)According to Rashi in our Sugya, one of the six Shofaros of Nedavah was used to deposit Kalbonos (see TOSFOS DH veha'Me'ah).
5)[line 2]ãëì çã åçã éåîéä ÷à òáéãD'CHOL CHAD V'CHAD YOMEI KA AVID- since each Beis Av received the hides of the Korbanos that they sacrificed and the hides of the Olos Kayitz ha'Mizbe'ach, the money of which came from the Shofar of their day, all according to what HaSh-m decided that they should get, there was no chance that they would come to strife
6)[line 5]îåúøåú? ëåìäå ðîé îåúøåú!MOSAROS? KULHU NAMI MOSAROS!- [there was a Shofar designated as] "Mosaros"? All [of the four prior Shofaros that are mentioned] were also in fact Mosaros, [since those animals are "left over" from money that was designated as Hekdesh]!
7)[line 6]îòä ðîé ìù÷ìéí àæìàME'AH NAMI L'SHEKALIM AZLA- the Kalbonos, also, were not used for the Olos Kayitz ha'Mizbe'ach, but rather they were placed into the office that contained the Shekalim (see Background to Menachos 52:6), from which Korbenos Tzibur were bought (this follows the opinion of Rebbi Meir, the author of anonymous Mishnayos, and the Mishnah to Shekalim that is quoted on Daf 107b is anonymous)
8)[line 9]çèàúCHATAS
See Background to Menachos 61:16.
9)[line 9]àùíASHAM
See Background to Menachos 3:12.
10)[line 9]àùí ðæéøASHAM NAZIR
See Background to Zevachim 23:6.
11)[line 10]àùí îöåøòASHAM METZORA
See Background to Menachos 89:23.
12)[line 10]îðçú çåèàMINCHAS CHOTEI
See Background to Menachos 72:30.
13)[line 11]òùéøéú äàéôä ùì ëä''âASIRIS HA'EIFAH SHEL KOKEN GADOL
See Background to Menachos 96:3.
14)[line 13]÷éðéïKININ
(a)If a Zav (see Background to Zevachim 23:8a) emits Zov only two times, he does not bring a Korban. If he emitted Zov three times, whether it is emitted in one day or in two or three consecutive days, he has to bring a Korban (Kinei Zavin) after he becomes Tahor in order to enter the Beis ha'Mikdash and to eat Korbanos.
(b)When a woman becomes Tehorah after being a Yoledes (a woman who gave birth, see Background to Menachos 91:20) or a Zavah (see Background to Menachos 89:6), she must bring a Korban (Kinei Yoldos or Kinei Zavos) to complete her purification process and to enable her to eat Kodshim and enter the Beis ha'Mikdash.
(c)The Korban brought by a Zav or a Zavah is two turtle-doves or two common doves, one as an Olah and one as a Chatas. A pair of birds is known as a Ken (plural Kinin), which means "nest."
(d)The Korban brought by a Yoledes includes a male sheep as an Olah and a turtledove or a common dove as a Chatas. If she could not afford a sheep, she brings a Ken, i.e. 2 turtledoves or 2 common doves, one as an Olah and one as a Chatas.
15)[line 15]÷éðéï úðà ìéä øéùàKININ TANA LEI REISHA- Kinin is listed in the first seven Shofaros of the Mishnah (Shekalim 6:5)
16)[line 20]éø÷áYERAKEV- are left to rot (with regard to money, the actual coins must be destroyed)
17)[line 20]îðçú ðãáäMINCHAS NEDAVAH
See Background to Menachos 72:25a. (The Gemara will amend this statement to "Mosar Minchas Chotei, Nedavah," which means that the leftover money or flour of a Minchas Chotei goes towards the Nidvas Tzibur, the Kayitz ha'Mizbe'ach Korbanos)
18)[line 25]ìçîé úåãäLACHMEI TODAH
See Background to Menachos 88:16.
19)[line 35]åðñúàáV'NISTA'EV- (lit. and it became Tamei) and it developed a blemish that renders it unfit to be brought as a sacrifice. Since the person used the words "Shor Zeh," it is a Nedavah, and he is not obligated to offer another Korban in its place; hence the words, "Im Ratzah" - "if he wanted to" of the Mishnah.
20)[line 35]àí øöä éáéà áãîéå ùðéíIM RATZAH YAVI B'DAMAV SHENAYIM- (The comment in Rashi that begins with these words should actually be "IM RATZAH YAVI BI'DEMEIHEM ECHAD," as the MESORES HA'SHAS points out.)
21)[line 36]åøáé àåñøV'REBBI OSER- and Rebbi prohibits it [only l'Chatchilah, since he is not actually obligated to bring any replacement Korban at all.] (As the Mishnah states on Daf 107b, even the Rabanan rule that "Gadol v'Hevi Katan Lo Yatza" - "If someone pledges a large Korban and brings only a small one, he does not fulfill his obligation." However, since the person used the words "Shenei Shevarim Elu," it is a Nedavah, and he is not obligated to offer another Korban in its place.
108b----------------------------------------108b
22)[line 1]øéùàREISHA- (the Mishnah on 107b)
23)[line 2]"ùåø æä" åðñúàá ùàðé"SHOR ZEH" V'NISTA'EV SHANI- [the case of a person who says,] "Shor Zeh," and it develops a blemish, is different (see above, entries #19-21)
24)[line 8]úãò, ã÷úðé àéì æä òåìä åðñúàá øöä éáéà áãîéå ëáù ëáù æä ìòåìä åðñúàá øöä éáéà áãîéå àéì åøáé àåñøTEDA, D'KETANI... KEVES ZEH L'OLAH V'NISTA'EV, RATZAH, YAVI B'DAMAV AYIL, V'REBBI OSER- you can know that this is true, since the Mishnah states that if a person pledges a sheep as a Korban Olah and it develops a blemish, if he wants, he may bring with its value a ram, but Rebbi prohibits this (this proves that Rebbi argues in the first case of the Mishnah also, since this case is similar to the first case)
25)[line 10]îîéðà ìîéðàMI'MINA L'MINA- from one type of animal to another
26)[line 12]ìôé ùàéï áéìäLEFI SHE'EIN BILAH- since he must bring two Menachos in two utensils; he cannot mix them together. As such, it looks like a person who originally pledged one Korban that requires one Minchah to be brought in one utensil, bringing that Minchah in two utensils.
27)[line 16]åáèäåøéíUB'TEHORIM- and with regard to unblemished animals
28)[line 19]äå÷áòHUKBA- it has been established [that he has an obligation to bring a bull as an Olah, and he cannot bring two animals instead]
29)[line 19]åãìîà "òìé ìäáéàå" ÷àîøV'DILMA "ALAI L'HAVI'O" KA'AMAR- But perhaps he meant "it is incumbent upon me to bring this animal as an Olah" (and he is not obligated to replace it)
30)[line 22]àçã îëáùéECHAD MI'CHEVASAI- one of my sheep
31)[line 25]î÷ãéù áòéï éôä î÷ãéùMAKDISH B'AYIN YAFAH MAKDISH - one who designates something as Hekdesh consecrates it in a generous fashion
The Gemara (Bava Basra 72a) cites an argument among the Tana'im with regard to a person who consecrates something to Hekdesh. Some Tana'im rule that a person is always generous ("b'Ayin Yafah Makdish") when giving his possessions to Hekdesh while other rule that he is always stingy ("b'Ayin Ra'ah Makdish").
32)[line 26]çåùùéï àó ìáéðåðéCHOSHESHIN AF L'BEINONI- we suspect that the middle one may also be the one that he designated, and the two of them are Hekdesh because of the doubt
33)[line 27]îîúéï ìå òã ùéåîíMAMTIN LO AD SHE'YUMAM- he waits for it (the middle one) to develop a blemish
34)[line 27]åîçéì ìéä ì÷ãåùúéä áâãåìU'MECHIL LEI L'KEDUSHASEI B'GADOL - and he redeems its sanctity on the largest one (PIDYON HEKDESH)
(a)If a person consecrates (is "Makdish") an object to the Beis ha'Mikdash and that object is of no benefit to the Mikdash in its present state, the object may be sold by the appointees of Hekdesh (Gizbarim), who determine its selling price based on the estimate of a group of experts. When a person buys the object from Hekdesh, the object loses its Kedushah and its value becomes Kodesh in its stead. This is called "Pidyon Hekdesh," redeeming from Hekdesh.
(b)If the object that is consecrated to Hekdesh is an object that can acquire intrinsic Kedushah, such as the utensils used in the Beis ha'Mikdash or a Korban that is used in the Beis ha'Mikdash "as is" (such as the Shtei ha'Lechem in the case of our Gemara), it becomes Kadosh with Kedushas ha'Guf. An animal that has Kedushas ha'Guf cannot be redeemed without a Mum (blemish), and a non-animal offering, such as the Shtei ha'Lechem, cannot be redeemed at all.
35)[line 29]"úåøà áúåøàé" ÷àîø"TORA B'TORA'EI" KA'AMAR- "The Bull of my Bulls" (i.e. the choicest) is what he meant
36)[line 31]òìééäALIYAH- the loft, attic (this is the assumption of the Gemara at this point)
37)[line 31]ìàå îùåí ãâøéò?LAV MISHUM D'GERI'A?- Is this not because it is the worst room in the house? (in which case the statement of Rav Nachman Amar Rabah bar Avuha, that "Shor bi'Shevarai" means the best, is refuted)
38)[line 31]ìà, îòåìä ùááúéíLO, ME'ULEH SHEB'BATIM- the word "Aliyah" from Nedarim 56a does not mean attic. Rather, it means, "the choicest room in the house"