[112a - 58 lines; 112b - 55 lines]

1)[line 5]גרידיGERIDEI- they are drawn after, enticed.

2)[line 7]דנין וחובשין דנין וחובשיןDANIN V'CHOVSHIN DANIN V'CHOVSHIN- they judge and imprison them, judge and imprison them. When the people of a certain city have worshiped Avodah Zarah, two or three are judged at one time and, if found guilty and liable for death, they are imprisoned. When others are tried for Avodah Zarah, they too are imprisoned, until Beis Din finds that a majority of the city has been convicted, at which point all of the perpetrators are judged again to determine whether they constitute an Ir ha'Nidachas (as there are other factors that are taken into account in the judgment of an Ir ha'Nidachas that are not taken into account in the judgment of individual idol-worshipers).

3)[line 8]מענה את דינן של אלוME'ANEH ES DINAN SHEL ELU - you are delaying the judgment of these individuals. (INUY HA'DIN)

Once a sentence has been passed for capital punishment, it is forbidden to delay the meting out of the penalty, as the verse says, "v'Ahavta l'Re'acha Kamocha" (Vayikra 19:18).

4)[line 16]ומעיינין בדיניהןU'ME'AININ B'DINEHEN- and we investigate their cases

5)[line 17]ומסקינן להוU'MASKINAN LEHU- and we bring them up

6)[line 18]וגמרי להוV'GAMREI LEHU- and they convict them

7)[line 21]נשתהוNISHTAHU- they waited, they were delayed

8)[line 25]מבני מתאMI'BENEI MASA- [to be considered] from the residents of the city

9)[line 26]מיתבי מתאMI'YASVEI MASA- [to be considered] from the dwellers of the city

10)[line 26]המודר הנאה מבני העירHA'MUDAR HANA'AH MI'BENEI HA'IR- one who is prohibited to derive benefit from the citizens of the city because of a vow (Neder)

11)[line 34]שללהSHELALAH- booty, plunder

12)[line 41]פקדונותPIKDONOS- trusts, deposits (receiving people's items to watch)

13)[line 42]ואיתנהו בגוהV'ISNEHU B'GAVAH- and they are present in it (the property of another city is present (deposited) in the Ir ha'Nidachas)

14)[line 48]אחריותACHRAYUS- responsibility [to pay for the deposited object if it is lost or damaged]

15)[line 50]כמאן דלא פליגא דמיאK'MAN D'LO PELIGA DAMYA- [the animal] is considered is though it has not been divided [into parts]

16)[line 52]שחיטה לטהרה מידי נבילהSHECHITAH L'TAHARAH MIDEI NEVEILAH - [is the] slaughter [of an animal of an Ir ha'Nidachas effective] to purify it from the Tum'ah of Neveilah? (TUM'AS NEVEILAH)

(a)A Neveilah is a carcass of a Kosher animal that died without a Halachic slaughtering (or that was slaughtered improperly). The Torah states, "You shall not eat anything that dies by itself (Neveilah). You shall give it to the stranger who is in your gates, that he may eat it, or you may sell it to a Nochri, for you are a holy people to HaSh-m, your G-d" (Devarim 14:21). A person who eats a k'Zayis of Neveilah is liable to Malkus (RAMBAM Hilchos Ma'achalos Asuros 4:1) and a k'Zayis or more of a Neveilah makes a person or an object Tamei through Maga (contact). It is Metamei a Keli Cheres (an earthenware utensil) if it enters the utensil's interior and is Metamei a person with Tum'as Masa (by carrying it) to cause him, in turn, to be Metamei the clothes that he is wearing (RAMBAM Hilchos She'ar Avos ha'Tum'ah 1:1).

(b)The Gemara here asks whether Shechitah of an animal of an Ir ha'Nidachas will prevent the animal from having the status of a Neveilah, such that it will not be Tamei.

17)[line 55]בפיאה נכריתB'PE'AH NOCHRIS- with a wig made from the hair of another woman

18)[line 55]דתלי בסיבטאD'TALEI B'SIVTA- [a wig] that is hanging on a peg. (The YAD RAMAH explains that the issue is whether the wig is physically attached to the hair or is suspended from a fastening behind her ear.)


19)[line 2]קדשי מזבחKODSHEI MIZBE'ACH- objects dedicated to be offered on the Mizbe'ach as sacrifices

20)[line 2]קדשי בדק הביתKODSHEI BEDEK HA'BAYIS - objects dedicated to become the property of the Beis ha'Mikdash, to be used as needed (KEDUSHAS DAMIM / KEDUSHAS HA'GUF)

(a)An object with Kedushas ha'Guf is an object with intrinsic Kedushah, such as the utensils used in the Beis ha'Mikdash (RAMBAM Hilchos Me'ilah 6:5) or a live Korban that is used in the Beis ha'Mikdash "as is." An animal that has Kedushas ha'Guf cannot be redeemed without a Mum (blemish).

(b)An object with Kedushas Damim is an object the value of which is consecrated to Hekdesh; e.g. an animal that a person consecrated to be sold in order to buy with its value another animal as a Korban (even before the first one develops a Mum).

(c)An object with Kedushas Bedek ha'Bayis is an object the value of which is consecrated to Hekdesh so that it should be used for filling the day-to-day needs of the Beis ha'Mikdash, and not to be used for Korbanos.

21)[line 5]הקדשHEKDESH- an object dedicated for a sacred purpose, especially property of the Beis ha'Mikdash

22)[line 8]ירעו עד שיסתאבוYIR'U AD SHE'YISTA'AVU- they should graze until they develop a Mum (blemish)

23)[line 8]ויפלו דמיהן לנדבהV'YIPLU DEMEIHEN LI'NEDAVAH - and its money (received in return for its sale) should be used to purchase a Nedavah (KAYITZ HA'MIZBE'ACH)

(a)In many places the Gemara states that when certain items are sold (e.g. Kodshim that become unfit to offer on the Mizbe'ach) their value is designated as a Nedavah ("v'Yiplu Demeihem l'Nedavah"), a contribution towards a Korban. This money was used to purchase Korbenos Tzibur (offerings brought by the entire people) and not Korbenos Yachid (personal Korbanos). A person may also volunteer money as a Nidvas Tzibur. In both cases, the money was placed in one of the six Shofaros (boxes) that were kept in the Mikdash and was used to buy Korbenos "Kayitz ha'Mizbe'ach" to be sacrificed as Korbenos Olah (burnt offerings) when the Mizbe'ach was not otherwise in use (Shekalim 6b).

(b)(Rashi to Sukah 56a DH Kayitz explains that these offerings were also called "Kayitz," because they were like a "dessert" [Kayitz = cut figs, a common dessert food] to the Mizbe'ach.)

24)[line 10]ממון בעליםMAMON BA'ALIM - the property belongs to the owner

(a)When one dedicates an item to Hekdesh, it leaves his possession and enters the possession of Hekdesh. Since he is no longer the owner, he may no longer sell it or give it as a present.

(b)Rebbi Yosi ha'Glili rules, however, that this law only applies to Kodshei Kodashim and Kodshei Bedek ha'Bayis (objects dedicated to Hekdesh which are not fitting to be offered as a sacrifice). Kodshim Kalim remain the property of their owner in all respects until they are slaughtered, except for that which he may not do anything with them other than offer them on the Mizbe'ach as a fulfillment of his pledge. According to this view a person may betroth a woman with Kodshim Kalim; likewise, he may sell them or give them as a present.

25)[line 13]בקדשים קליםB'KODSHIM KALIM

The term Kodshim Kalim refers to the Korbenos Shelamim, Todah, Ma'aser Behemah, Pesach and Bechor, which have a lesser degree of sanctity. They may be slaughtered in the entire Azarah (and not only in its northern part) and may be eaten in the entire city of Yerushalayim by men or women.

26)[line 15]קדשי קדשיםKODSHEI KODASHIM

(a)The term Kodshei Kodashim refers to the Korbenos Olah, Chatas and Asham (and Menachos), which have a greater degree of sanctity. They may only be slaughtered in the northern part of the Azarah and may be eaten only in the Azarah by Kohanim.

27)[line 18]חטאת שמתו בעליהCHATAS SHE'MESU BE'ALEHA (CHATA'OS HA'MESOS)

(a)There are five categories of Korbenos Chatas which are left locked up without food or water until they expire, as per Halachah l'Moshe mi'Sinai. These are:

1.The offspring of a Chatas (which also has the Kedushah of a Chatas)

2.The Temurah (see Background to Pesachim 96:17) of a Chatas

3.A Chatas whose owner has passed away

4.A sheep or goat designated as a Korban Chatas which is now older than one year (and therefore invalidated as a Korban Chatas)

5.A Chatas which was lost and later found with a Mum, whose owner has in the interim offered a different Chatas to atone for his sin (Temurah 21b)

(b)If one designates money for the purchase of a Korban Chatas and then passes away, the money must be disposed of (such as by throwing it into the Yam ha'Melach [Dead Sea]), just as the actual Chatas of one who passed away must be left to expire.

28)[line 19]לא פסיקא ליהLO PESIKA LEI- it cannot be stated in an unqualified manner

29)[line 23]דאתנהו בעינייהוD'ISNEHU B'EINAYHU- that they (the animals) are present themselves

30)[line 24]דאישתני אישתניD'ISHATANEI ISHTANEI- [since] the offering has been changed (converted into money), it has change (been converted to money) and is not an abomination

31)[line 26]בתמימיןBI'SEMIMIN- with unblemished animals

32)[line 28]בתורת (בהמתיך) [בהמתה]B'TORAS (BEHEMTECHA) [BEHEMTAH]- [animals that are eaten] with the title of its (the city's) animal (as opposed to animals that do not belong to the city, but to Hekdesh)


(a)Every first-born male offspring of an ox, goat or sheep is Kadosh when it comes out of its mother's womb. Nevertheless, there is a Mitzvah for he who owns the animal to sanctify it by verbally declaring it to have the Kedushah of a Bechor, similar to the way in which one is Makdish a Korban (Erchin 29a, based on Devarim 15:19). He must then give it to a Kohen; it may not be redeemed.

(b)If the animal is unblemished, the Kohen must bring it as a Korban during its first year. After its blood and Emurim (see Background to Yevamos 7:8 and 100:9) are offered on the Mizbe'ach, it may be eaten in Yerushalayim during the following two days and the intervening night.

(c)If the animal has or develops a Mum, it becomes the property of the Kohen and it is slaughtered and eaten during its first year. If it developed a Mum after the first year, it must be slaughtered and eaten within thirty days. The Kohen may give it away or sell it - even to a non-Kohen. However, it may not be sold in a meat market or weighed in the usual manner, nor may it be redeemed with money.

(d)When there is no Beis ha'Mikdash, a Kohen must care for a Bechor until it develops a Mum. Alternatively, he can sell it, even if it has no Mum, to a non-Kohen, who may eat it after it develops a Mum. It may not be bought, however, in order to be sold for a profit (Sefer ha'Chinuch #393, #445).

34)[line 33]אימעיטIMA'ET- it is excluded

35)[line 39]וכתבי הקודשV'KISVEI HA'KODESH- and holy writings (any of the 24 books of Tanach)

36a)[line 47]מעשר שניMA'ASER SHENI

(a)After a crop that is grown in Eretz Yisrael is harvested and brought to the owner's house or yard, he must separate Terumah Gedolah from the crop and give it to a Kohen. Although the Torah does not specify the amount to be given, the Rabanan set the requirement at one fiftieth of the total crop. After Terumah is removed from the produce, one tenth of the produce that remains must be designated "Ma'aser Rishon," and given to a Levi. The Levi, in turn, must separate one tenth of his Ma'aser Rishon as Terumas Ma'aser, to be given to a Kohen, as it states in Bamidbar 18:26.

(b)The produce may not be eaten until both Terumos have been separated from it. Until the Terumos have been separated, the produce is called Tevel. The punishment for eating Tevel is Misah b'Yedei Shamayim.

(c)A second tithe is given every year after Ma'aser Rishon has been separated. The tithe that is separated in the third and sixth years of the 7-year Shemitah cycle is called Ma'aser Ani and is given to the poor.

(d)The tithe that is separated during the first, second, fourth and fifth years is called Ma'aser Sheni. The Torah requires that Ma'aser Sheni be brought and eaten by its owner in Yerushalayim. Anyone who eats Ma'aser Sheni produce outside of the walls of Yerushalayim receives Malkos (RAMBAM Hilchos Ma'aser Sheni 2:5).

(e)Alternatively, Ma'aser Sheni produce may be redeemed, in which case the money used to redeem it is brought to Yerushalayim. If the owner himself redeems the produce, he must add an additional fifth (of the ensuing total, or a quarter of the original value). The food that is bought with this money in Yerushalayim becomes Kodesh like Ma'aser Sheni and must be eaten b'Taharah. Ma'aser Sheni that was redeemed by anyone besides the owner is exempt from the additional fifth.

b)[line 47]מעשר שני ממון גבוה הואMA'ASER SHENI, MAMON GAVO'AH HU / MAMON HEDYOT HU

(a)The Tana'im argue as to whether Ma'aser Sheni (see previous entry) produce is Mamon Gavo'ah (the property of HaSh-m's estate) or Mamon Hedyot (the property of its [mortal] owner (Kidushin 54b).

(b)According to Rebbi Meir, who rules that it is Mamon Gavo'ah, Ma'aser Sheni is not personal property. The owner is only given custodianship of the produce, along with the right to eat it, drink it or (in the case of oil) rub with it (Rashi to Kidushin 24a and to Yevamos 73a). According to Rebbi Yehudah who rules Mamon Hedyot Hu, Ma'aser Sheni is like any other personal property, except that the Halachah requires that it be eaten in a specific manner and place (see Background to Sukah 34:15).

37)[line 49]בגבוליןB'GEVULIN- in the boundaries [of Eretz Yisrael; namely, anywhere other than the Beis ha'Mikdash]

38)[line 51]ואסקוהו לגוהV'ASKUHU L'GAVAH- and they brought it [into Yerushalyim] before the other city became an Ir ha'Nidachas

39)[line 52]קלטוהו מחיצותKALTUHU MECHITZOS- the walls of Yerushalayim absorbed it [and thus it may no longer be redeemed]

40)[line 53]ולפרקיהV'LIFREKEI- and let it be redeemed