[10a - 38 lines; 10b - 53 lines]
1)[line 1]בתרומה דרבנןB'TERUMAH D'RABANAN- The Mitzvah d'Oraisa to separate Terumah and give it to a Kohen is not applicable when there is no Beis ha'Mikdash.
2)[line 7]ועשה טהרותV'ASAH TAHAROS- and he touched something Tahor (such as Terumah or Hekdesh)
3)[line 10]טהוריןTEHORIN (SAFEK TUM'AH BI'RESHUS HA'YACHID / BI'RESHUS HA'RABIM)
(a)When there is a doubt as to whether an object is Tahor or Tamei, its status depends upon its location. If the object is in a Reshus ha'Rabim the object may be considered Tahor. If it is in a private domain it must be considered Tamei.
(b)This is learned from the law regarding a women suspected of being unfaithful to her husband. If two people witness the unfaithfulness of a Sotah, she is judged to be Teme'ah and therefore may not remain married to her husband. Similarly, when there are two people present when a doubt arises regarding the Tum'ah/Taharah status of a person or object, he or it is judged to be Tamei. Such a case is referred to as a Reshus ha'Yachid l'Tum'ah. If more than two people are in the area wherein the doubt arose, it is a Reshus ha'Rabim l'Tum'ah. In such a case, the person or object is judged to be Tahor.
4)[line 16]ספק על ספק לא עלSAFEK AL SAFEK LO AL- [if one saw a mouse take Chametz from a Chatzer, but] he does not know if [the mouse took it] into the house or not
5)[line 17]בקעהBIK'AH- an open plain with many fields
6)[line 18]בימות הגשמיםBI'YEMOS HA'GESHAMIM- Once the rains begin and that which was planted begins to sprout, it is forbidden to walk through fields that belong to others. Therefore, they have the status of a Reshus ha'Rabim l'Tum'ah (see above, entry #2).
7)[line 20]במקום הלזMAKOM HA'LAZ- that place; i.e. the plain
8)[line 21]וחכמים מטמאיןV'CHACHAMIM METAM'IN- In the case in which one is not sure if the mouse brought Chametz into the house or not, even the Chachamim would rule that since the requirement of Bedikas Chametz is d'Rabanan one need not recheck the house.
9)[line 24]רבי מאיר אומר...REBBI MEIR OMER...- In the case in which one did not find the Chametz which he knew to have entered the house, even Rebbi Meir would rule that since the requirement of Bedikas Chametz is d'Rabanan one may assume that the house is Chametz-free.
10)[line 28]לקרקע בתולהKARKA BESULAH- virgin soil; earth which has clearly never been moved
11)[line 34]הניח מנהHINI'ACH MANAH- if one placed a Manah (100 Zuz) [of Ma'aser Sheni]
12)[line 36]הכל חוליןHAKOL CHULIN- According to the Rabanan, one would have to recheck the entire house if he found ten pieces in place of the nine that he left, since he must assume that the ones here are not the ones he left. In the Seifa as well, the Rabanan maintain that one may not assume that the nine in front of him are from the original ten, and he therefore must carry out another Bedikah.
13)[line 3]הבית טמא שאני אומרHA'BAYIS TAMEI SHE'ANI OMER... (TUM'AS MES)
(a)A k'Zayis of the flesh of a Mes (corpse) is an "Avi Avos ha'Tum'ah" and causes other people or objects to become Tamei through Maga (contact), Masa (carrying), or Ohel (see Background to Pesachim 9:3).
(b)If a person or utensil becomes Tamei through touching or being in the same room as a Mes (or a part of a Mes which is Metamei b'Ohel), he/it must wait seven days before he/it is able to go to the Mikvah in order to become Tahor. On the third and seventh days, Mei Chatas (ashes of the Parah Adumah mixed in spring water - see Background to Eruvin 17:20) is sprinkled on the person or utensil. A person who is Tahor dips three Ezov (hyssop) branches which have been bound together into the mixture, and sprinkles them on the person or utensil which is Tamei. After this process is complete, the person or utensil is immersed in a Mikvah to complete the purification process (Bamidbar 19:17-19).
(c)That which receives Tum'ah from a Mes has the status of an Av ha'Tum'ah. If (Jewish) people, vessels, or food which has been Huchshar l'Kabel Tum'ah (see Background to Eruvin 83:1) come into contact with a Temei Mes, they acquire the status of a Rishon l'Tum'ah.
(d)In the Beraisa brought in our Gemara, the Rabanan are of the opinion that since one must suspect that a person who is Temei Mes entered the house, all of the vessels in the house must be considered Tamei since he may have touched them.
14)[line 10]הבית טמא...HA'BAYIS TAMEI...- According to the Rabanan, if the Chametz was moved, one must suspect that a mouse came in and moved it. Once one has reason to suspect that a mouse was here, he must also suspect that this is not the same piece of Chametz that was moved, and the entire house requires another Bedikah.
15)[line 26]ארמויי ארמיה מיניהARMUYEI ARMEI MINEI- the black mouse knocked the bread out of the white mouse's mouth (and then took it for itself)
16)[line 36]משתכח הוה בעי אישתכוחיMISHTAKACH HAVAH BA'I ISHTAKUCHEI- should have been found
17)[line 37]ביעתותאBI'ASUSA- fear
18)[line 40]נחיתNACHIS- go down
19)[line 42]ואם תמצי לומר זימנין...IM TIMZI LOMAR ZIMNIN...- RASHI is not Gores this introductory clause to the following question, since it stands alone and is unrelated to the previous questions.
20)[line 43]חברCHABAR- a snake charmer
21)[line 43]בממוניהB'MAMONEI- with his money [which would be required to hire a snake-charmer]
22)[line 44]ובשעת הביעורSHE'AS HA'BI'UR (CHAMETZ: BI'UR CHAMETZ)
(a)There is a positive commandment to destroy Chametz before Pesach begins. The Torah states, "Ach ba'Yom ha'Rishon Tashbisu Se'or mi'Bateichem" - "However, on the first day you must destroy all leaven from your houses" (Shemos 12:15). The Gemara (5a) explains that "ba'Yom ha'Rishon" ("the first day") does not refer to the first day of Pesach, but rather to midday of the day before Pesach.
(b)Although it is forbidden to eat Chametz from midday of Erev Pesach according to Torah law, the Chachamim enacted a prohibition against eating Chametz from before then, since it is difficult to ascertain at which point precisely midday occurs. Rebbi Meir is of the opinion that one may eat Chametz up until the end of the fifth hour (the hour beginning with ten o'clock and ending at eleven o'clock of a day which is perfectly split between day and night and begins at six o'clock), and he must then burn the Chametz at the beginning of the sixth hour. Rebbi Yehudah maintains that one may eat Chametz only until the end of the fourth hour; during the fifth hour one may not eat Chametz, but neither must one burn it; and he must then burn the Chametz at the beginning of the sixth hour (Mishnah 11b).
(c)There is a Machlokes Tana'im as to how one should destroy Chametz. Rebbi Yehudah is of the opinion that one must specifically burn Chametz in order to destroy it. The Chachamim disagree, and maintain that one may rid himself of Chametz in any fashion he chooses, such as by breaking it up and throwing it to the wind or into the sea. (Mishnah 21a)
23a)[line 45]בתוך המועדB'SOCH HA'MO'ED- during the sixth hour, which is the time (Mo'ed) of Bi'ur
b)[line 45]לאחר המועדL'ACHAR HA'MO'ED- after the sixth hour, during Pesach
24)[line 49]במכאן ואילך הוא דפליגיB'MIKAN VA'ELACH HU D'PELIGI- the disagreement between the Chachamim and Rebbi Yehudah is whether or not one may conduct a Bedikah once the sixth hour of Erev Pesach arrives
25)[last line]העומרHA'OMER (KORBAN HA'OMER; CHADASH)
(a)It is a Mitzvah to bring the Korban ha'Omer on the second day of Pesach. A large quantity of barley is reaped after nightfall following the first day of Pesach. At this time the grain is still moist, and the process of extracting one Omer (approximately 2.2, 2.5 or 4.3 liters, depending upon the differing Halachic opinions) of barley flour is extremely difficult. The flour is then baked and offered as a Korban Minchah on the 16th of Nisan. (This Korban is also referred to as the Minchas Bikurim - Vayikra 2:14-16.)
(b)A lamb is offered as an Olah along with the Minchah, as it states in Vayikra 23:12.
(c)Chadash refers to grain that begins to take root after the Korban ha'Omer is brought on the second day of Pesach. This grain may not be eaten until the following year's Korban ha'Omer is offered, as the Torah states in Vayikra 23:14. When there is no Beis ha'Mikdash, Chadash may not be eaten until after the second day of Pesach, which is when the Korban Omer would have been offered.
(d)Many Rishonim rule that the prohibition of Chadash applies mid'Oraisa even in Chutz la'Aretz.
26)[last line]וקליKALI- roasted grain