[85a - 55 lines; 85b - 34 lines]

1)[line 3]כזית בשר מבפניםK'ZAYIS BASAR MIBI'FNIM- a k'Zayis of meat on the inside; i.e., of marrow

2)[line 4]והתניאV'HATANYA- This Beraisa is offered as prood that it is forbidden to break a bone where marrow lies underneath.

3)[line 16]חותךCHOTECH- one should cut [and remove the meat which left the boundaries of Yerushalayim]

4)[line 16]קולףKOLEF- peel [back the meat which has remained within the boundaries of Yerushalayim]

5)[line 17]פרקPEREK- joint

6)[line 17]חותךCHOTECH- separate the joint

7)[line 21]משום פקעMISHUM PEKA- lest the bone crack [under the meat when it is struck upon the revealed area, due to that which the crack may spread]

8)[line 22]נותרNOSAR- see Background to 81:26

9)[line 22]פיגולPIGUL- see Background to 82:19

10)[line 24]חשדי כהונהCHASHADEI KEHUNAH- Kohanim who are suspected [of intentionally making a Korban into Pigul due to their hatred of the owner of the Korban]

11)[line 25]עצלי כהונהATZEILEI KEHUNAH- Kohanim (or, for that matter, he who offered the Korban) who are lazy [and therefore may not finish eating a Korban before it becomes Nosar]

12)[line 28]כזיתK'ZAYIS- [the minimum amount of either Nosar or Pigul which will be Metamei one's hands is] a k'Zayis

13)[line 29]כטומאתוK'TUMASO- equal to the minimum amount of food which can receive Tum'as Ochlin; see Background to 84:10

14)[line 30]יוצאYOTZEI- see Background to 81:31

15)[line 37]טומאת סתריםTUM'AS SETARIM

(a)Tum'as Beis ha'Setarim describes a situation in which a source of Tum'ah comes into contact with an area of a person or object which is normally concealed. Under such circumstances, the person or object will not become Tamei through Maga (contact), but he/it can still become Tamei through Masa (carrying). If, for example, a piece of a Sheretz was found in the folds of a person's skin, he is Tahor since a Sheretz is only Metamei through Maga. However, if one found a Neveilah in the folds of his skin, he is Tamei, since a Neveilah is Metamei through Masa as well.

(b)The surface which connects two halves of one bone is concealed, and therefore one half cannot receive Tum'ah from the other.

16)[line 39]כמאן דמפרתי דמיK'MAN D'MIPARTEI DAMI- it is as if they are separated

17)[line 42]לית ביה כזיתLEIS BEI K'ZAYIS- [the part of the limb sticking out beyond the boundaries of Yerushalayim] contained less than a k'Zayis

18)[line 44]בלא תעשהB'LO SA'ASEI- The Gemara (24a) explains that there is a negative prohibition against eating any part of a Korban which has become Pasul. In this case, the Pesul is that the Pesach has left its Mechitzos, defined as wherever that particular Chaburah has decided to eat their Korban.

19)[line 45]אסורASUR- forbidden [to eat]

20)[line 54]בני חבורה זריזין הןBNEI CHABURAH ZERIZIN HEN- the members of a group eating the Korban Pesach are very meticulous in their performance of the Mitzvah and can be relied upon to perform it with utmost care. RASHI explains that since they eat together as a group, they remind each other not to remove the Pesach from the area.

85b----------------------------------------85b

21)[line 1]מחבורה לחבורהME'CHABURAH L'CHABURAH- from one group of people eating their Korban Pesach to another [within the same house]

22)[line 5]יניחYANI'ACH- he places it down [at the location of the second Chaburah]

23)[line 6]עקירה והנחהAKIRAH V'HANACHAH (HOTZA'AH)

(a)Hotza'ah is the last of the thirty-nine Avos Melachos of Shabbos. It includes (a) transferring objects from a Reshus ha'Yachid to a Reshus ha'Rabim, (b) Hachnasah, which refers to transferring objects from a Reshus ha'Rabim to a Reshus ha'Yachid, (c) Ma'avir Arba Amos bi'Reshus ha'Rabim, or carrying an object from one place in Reshus ha'Rabim to another over a distance of at least four Amos, (d) Moshit, which involves passing an object from one Reshus ha'Yachid to another through Reshus ha'Rabim (as described in the Mishnah on Shabbos Daf 96a; see Background to Daf 4a). All of these are Torah prohibitions.

(b)In order to transgress the Torah prohibition of Hotza'ah, certain conditions must be met. An Akirah (initiation of movement) and a Hanachah (putting the object to rest) must be performed on the object by one person. If one person does the Akirah and another the Hanachah, only a Rabbinical prohibition is involved (Shabbos 3a).

24)[line 8]היו סובלים אותן במוטותHAYU SOVLIN OSAN B'MOTOS- if they were carrying them (the Parim or Se'irim ha'Nisrafim; see Background to 83:3-4) on a pole set across the shoulders of two people, one in front and the other in back. Although they were burned outside of all three Machanos, the clothing of the person who removed them became Tamei as soon as he left the Machaneh Shechinah.

25)[line 11]והא לא נח הוא!V'HA LO NACH HU!- but it has not been put down [and the Torah uses the word, "v'Hotzi" regarding the burning of the Parim and Se'irim ha'Nisrafim]!

26)[line 12]הוא מותיב לה והוא מפרק להHU MOSIV LAH, V'HU MEFAREK LAH- he asked the question, and he himself answered it

27)[line 12]בנגרריןB'NIGRARIN- [we are dealing] with [a case in which the Korbanos are hanging down from the poles and] dragging [on the ground]

28)[line 15]קופיץKUFITZ- a cleaver

29)[line 16]האגףHA'AGAF- the doorjamb; the area covered when the door is closed

30)[line 19]וכן לתפלהV'CHEN L'TEFILAH- this same Halachah applies to Tefilah [in that only one who is on the inside of the doorjamb may join together with a Minyan on the inside of the room]

31)[line 27]מצורעיןMETZORA'IN (TZARA'AS)

(a)If one develops a white patch on his skin the size of a Gris (a Cilician bean, approximately the size of a dime) which appears to be Tzara'as, he must go to a Kohen, as the status of Tzara'as can only be determined by the pronouncement of a Kohen. If the Kohen ascertains that the whiteness of the patch is indeed the hue of a Nega Tzara'as, then the status of the individual depends on its appearance. If there are Simanei Tum'ah, which include the spreading of the patch, unaffected skin in the middle of the patch, or two white hairs growing in the patch, then the Kohen immediately declares him to be a Metzora. Such an individual is known as a Metzora Muchlat. If the Kohen does not find any Simanei Tum'ah, then he pronounces him Tamei for one week. At this point the person in question is known as a Metzora Musgar. After the week passes, the Kohen returns to see if the appearance of the patch has developed Simanei Tum'ah. If it has, the Kohen pronounces him a Metzora Muchlat. If it has not, the individual is once again a Metzora Musgar for the duration of a week. At the end of this second week, if no Simanei Tum'ah appear, the Metzora becomes Tahor. A Metzora Muchlat remains Tamei until his Simanei Tum'ah disappear. At that point - after a Kohen determines that the Tzara'as has indeed departed - he is Tahor once pronounced so by the Kohen.

(b)The four shades of white considered Tzara'as are: 1. Baheres, which is the color of snow; 2. Se'es, which is the color of clean, white newborn lamb's wool; 3. Sapachas of Baheres, which is the color of the plaster used to whitewash the Beis ha'Mikdash; 4. Sapachas of Se'es, which is the color of the white membrane found on the inside of an egg.

(c)No Metzora is allowed into "Machaneh Yisrael," i.e. any walled city in Eretz Yisrael.

(d)On the day that a Metzora is healed from his Tzara'as, he procures two kosher birds (Tziporei Metzora), a piece of cedar, some crimson wool and a hyssop branch. One of the birds is slaughtered over fresh spring water in a clay bowl. A Kohen dips the other bird, along with the other articles, into the spring water that is mixed with the blood and sprinkles it seven times on the Metzora. The living bird is sent away towards the fields. Both birds are Asur b'Hana'ah, but the Isur no longer applies to the living bird once it is sent off to the fields.

(e)The Metzora next shaves all places on his body that have a collection of hair and that are exposed, and immerses in a Mikvah. He is now considered Tahor to the extent that he may enter a settlement, but marital relations are forbidden (Moed Katan 7b). He waits seven days, and on the seventh day he once more shaves and immerses. He is now completely Tahor but is still a Mechusar Kaparah (see Background to 59:5).

(f)On the eighth day, the Metzora must bring three Korbanos to complete his Taharah. These Korbanos consist of two male sheep and one female sheep. One of the male sheep is offered as an Olah, and the other is offered as an Asham. The female sheep is offered as a Chatas. If he cannot afford these animals, he is called a poor Metzora. The poor Metzora brings two turtledoves or two common doves as the Olah and the Chatas; however, a sheep is still necessary for his Asham.

(g)The Metzora also brings a Log of olive oil to the Beis ha'Mikdash as part of his purification process. A Kohen lifts up and waves (Tenufah) the live Korban Asham while the Log of oil rests upon it. After the Asham is slaughtered, some of its blood is placed upon the middle section of cartilage of the Metzora's right ear, some on his right thumb, and some on his right big toe. These parts of his body must be in the Azarah at the time that the Kohen applies the blood. For this purpose he stands in the gate of Nikanor (the eastern gate of the Azarah, named for he who donated the brass doors of the gate; see Yoma 38a). Although all of the other gates of the Azarah have the status of the Azarah, Sha'ar Nikanor is only as Kadosh as Har ha'Bayis. The Chachamim arranged this so that a Metzora can put his head, right hand and right foot into the Azarah while standing under the awning of the gate.

(h)After all of the Metzora's Korbanos are offered, a Kohen pours some of the oil into his left hand and sprinkles it seven times towards the Kodesh ha'Kodashim. He must dip his right finger in the oil each time. Oil is also placed upon the body of the Metzora, in all of the same places where the blood of the Asham had been previously placed. The remainder of the oil in the Kohen's hand is placed upon the head of the Metzora. The rest of the Log (which was not poured into the Kohen's hand) is given to the Kohanim; it must be consumed by male Kohanim in the Azarah, as it has the status of Kodshei Kodashim (RAMBAM Hilchos Mechusrei Kaparah 4:2-3).

32)[line 30]שער נקנורSHA'AR NIKANOR- see previous entry (#32:g)

33)[line 31]גגין ועליות לא נתקדשוGAGIN V'ALIYOS LO NISKADSHU- the walls and second stories [of Yerushalayim and the Azarah] never received [the] Kedushah [of Yerushalayim and the Azarah, respectively]

34a)[last line]כזיתא פסחאKEZEISA PISCHA- [there were so many people in each Chaburah that each individual would only receive] one k'Zayis of a Korban Pesach

b)[last line]הלילא פקע איגראHALEILA PAKA IGRA- the [sound of] the Hallel [recited over the Korban Pesach (see Mishnah on 95a) was so loud that] the roofs seemed ready to burst open

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