[16a - 39 lines; 16b - 24 lines]

1a)[line 1]ליטמאLITAMEI- as to whether or not they themselves are Tamei

b)[line 1]לטמא אחריםL'TAMEI ACHERIM- if the Safek is whether or not Mashkin Teme'im touched food or vessels

2)[line 8]צרידהTZEREIDAH- an ancient city located in the portion of Efrayim (see Melachim I 11:26)

3)[line 8]איל קמצאAYAL KAMTZA- a type of locust

4)[line 8]דכןDACHAN- Tahor (in this case meaning Kosher)

5)[line 9]משקין בית מטבחיאMASHKIN BEIS MITBECHAYA- the water that was used and the blood that was found in the slaughtering-area of the Azarah

6)[line 11]שפירSHAPIR- for since Shmuel understands the statement of Rebbi Yosi Ben Yo'ezer to be referring to a partial Taharah, he is able to understand the second statement of Rebbi Elazar - for which proof is brought from the statement of Rebbi Yosi Ben Yo'ezer - to be referring only to the ability of liquids to transfer Tum'ah to other objects.

7)[line 13]אחדאA'CHADA- referring to only one of the laws stated by Rebbi Meir, i.e. that it is not Metamei other objects mi'Safek

8)[line 13]והא כדבריו קאמר דנפישיV'HA KI'DEVARAV KA'AMAR, D'NEFISHI- but [the Beraisa] says "[and Rebbi Elazar also said] like the words (statements) [of Rebbi Meir]" which are many (i.e., "Devarav" is plural, which implies that Rebbi Elazar agrees with both of Rebbi Meir's rulings)

9)[line 28]קרי כאן...KARI KAN...- If Shmuel understands that liquid is Tamei mid'Oraisa, then by definition whatever touches it should be Tamei as well, as stated in this verse!

10)[line 30]מידי דהוה ארביעי בקדשMIDI D'HAVAH A'REVI'I B'KODESH- [liquid is] similar to a Revi'i b'Kodesh [which is Tamei and yet is not Metamei other things]

11)[line 31]לא איקרי טמאLO IKRI TAMEI- is not called Tamei [ but rather Pasul]

12a)[line 33]בתלושיןTELUSHIN- water removed from where it lay on the ground

b)[line 33]מחובריןMECHUBARIN- water "attached" to the ground (such as in a pit, puddle, etc.)

13)[line 36]מטומאתוMI'TUM'ASO- [it raises that which is Tamei up] from its Tum'ah (when it is used as a Mikvah)

14)[line 37]אלא שאין מכשיריןELA SHE'EIN MACHSHIRIN- From that which Mashkeh Telushin was not Machshir in the Beis ha'Mikdash, we see that that which it is Machshir elsewhere must be mid'Rabanan and not mid'Oraisa.

15)[last line]שנשפך כמיםSHE'NISHPACH K'MAYIM- that [blood] which is poured on the ground like water (as opposed to the blood of a Korban which is received in a vessel in order to be later sprinkled on the Mizbe'ach)


16)[line 2]דם התמציתDAM HA'TAMTZIS- that blood which drains out following the Dam ha'Nefesh (the lifeblood of the animal, which spurts out upon its slaughter)

17)[line 5]קבלה מיניה רב שמואל בר אמיKIBLAH MINEI RAV SHMUEL BAR AMI- Rav Shmuel bar Ami received [the following source for why Dam ha'Tamtzis is never Machshir] from Rebbi Zeira

18)[line 9]הורצהHURTZAH (TZITZ MERATZEH)

(a)If a Korban or any part of a Korban becomes Tamei, it is unfit to be offered. Therefore, if the blood of a Korban becomes Tamei before it is sprinkled on the Mizbe'ach (Zerikas ha'Dam), the Zerikah may not be performed. Rebbi Yehoshua rules that even if the Dam is Tahor, if all of the meat and Chelev of a Korban becomes Tamei or otherwise unfit before Zerikas ha'Dam, it is prohibited to perform Zerikas ha'Dam (Pesachim 77b). Another application of this law is that if the Emurim (innards) or other parts of a Korban that are offered on the Mizbe'ach become Teme'im, The Kohanim may no longer offer them on the Mizbe'ach.

(b)These laws, however, apply only l'Chatchilah. B'Di'eved, if the Kohen Gadol was wearing the Tzitz (see below, #20) at the time during which a Kohen sprinkled Dam which was Tamei, then the presence of the Tzitz causes that Avodah to be accepted. This means that the owner has fulfilled his obligation of bringing that Korban, and he may therefore eat from his offering. This Halachah is derived from the verse, "... l'Ratzon Lahem Lifnei HaSh-m" (Shemos 28:38). If it was the meat that became Tamei, then the Tzitz - while rendering the Korban acceptable - does not allow it to be eaten.

(c)Korbenos Tzibur (public sacrifices) do not require the Tzitz in order for them to be accepted as valid offerings. These offerings may be offered l'Chatchilah even while in a state of Tum'ah. Another related difference between Korbenos Tzibur and Korbenos Yachid is that even if all of the Kohanim are Teme'im, they may still offer Korbanos l'Chatchilah. These Korbanos, when offered b'Tum'ah, may not be eaten (with the exception of the Korban Pesach, which has the status of a Korban Tzibur and may even be eaten b'Tum'ah).

19)[line 10]מדרבנןMID'RABANAN- [that which the blood in the Beis ha'Mikdash according to this Tana had the status of Tamei] is a Rabbinical enactment

20)[line 11]הציץHA'TZITZ- the thin gold plate upon which was inscribed the words "Kodesh la'Sh-m," worn on the forehead of the Kohen Gadol (Shemos 28:36-38)

21)[line 12]החלבHA'CHELEV- the fats that were offered on the Mizbe'ach

22)[line 17]פיגולPIGUL (CHUTZ LI'MEKOMO)

The word Pigul here is referring to the Pesul in a Korban of Chutz li'Mekomo (RASHI). A Korban slaughtered with the intention to offer it outside of the Azarah or eat it outside of Yerushalayim becomes invalid, and may be neither offered on the Mizbe'ach nor eaten.

23)[line 18]נותרNOSAR (CHUTZ LI'ZEMANO)

The word Nosar here is referring to Chutz li'Zemano (RASHI). A Korban slaughtered with the intention to eat it after its allotted time period becomes invalid, and may be neither offered on the Mizbe'ach nor eaten. This is what is generally referred to as "Pigul" (see TOSFOS DH Hachi Garsinan for an alternative Girsa).

24)[line 19]שהותרה מכללה בציבורSHE'HUTRAH MI'CHLALAH B'TZIBUR- which is excluded from the general [prohibition against bringing a sacrifice b'Tum'ah] when [most of] the general public [is Tamei]

25)[line 21]קמציםKEMATZIM- "handfuls" [of flour or baked goods]; that part of the Minchah offering which the Kohen separated and then offers on the Mizbe'ach (which atones for the owner of the Korban, parallel to the function of the sprinkling of the blood of an animal sacrifice)

26)[line 21]"הן ישא איש בשר קדש בכנף בגדו ונגע בכנפו אל הלחם ואל הנזיד ואל היין ואל שמן ואל כל מאכל היקדש ויענו הכהנים ויאמרו לא""HEN YISA ISH BESAR KODESH BI'CHNAF BIGDO, V'NAGA BI'CHNAFO EL HA'LECHEM V'EL HA'NAZID V'EL HA'YAYIN V'EL SHEMEN V'EL KOL MA'ACHAL, HA'YIKDASH? VA'YA'ANU HA'KOHANIM VA'YOMRU, LO."- "If one carries flesh that is Tamei (e.g. a Sheretz) in the corner of his garment, and with the corner of his garment (i.e. the actual flesh of the Sheretz according to RASHI; see Insights to 17a) he touches bread, then a cooked dish, then wine, and then oil or any other food, does it become Tamei? And the Kohanim answered and said, 'No.'" (Chagai 2:12) - Chagai asked this hypothetical question in order to test the knowledge of the Kohanim regarding the laws of Tum'ah and Taharah. Our Gemara goes on to detail various opinions relating to the give and take between Chagai ha'Navi and the Kohanim.