[34a - 25 lines; 34b - 29 lines]
1)[line 1]"העולה"HA'OLAH- the Olah [which implies a specific one]
2)[line 2]"[לְהַקְרִיב אִשֶּׁה לַה',] עֹלָה וּמִנְחָה [זֶבַח וּנְסָכִים דְּבַר-יוֹם בְּיוֹמוֹ.]""[... L'HAKRIV ISHEH LA'HASH-M,] OLAH U'MINCHAH [ZEVACH U'NESACHIM DVAR YOM B'YOMO.]"- "[... to bring an offering which is burned in fire near to Hash-m,] an Olah and a Minchah, [a Korban and libations day in and day out]" (Vayikra 23:37). Our Gemara proceeds to derive the proper order of the daily service in the Beis ha'Mikdash from the order in which the different types of Korbanos are listed in this verse.
3)[line 3]שום מנחהSHUM MINCHAH- [the Chavitin are in the] category of "Minchah" [and should therefore follow the Korban Tamid closely as well]
4)[line 4]"זבח ונסכים""ZEVACH U'NESACHIM"- see above, entry #2
5)[line 8]"בְּיוֹם [הַשַּׁבָּת] בְּיוֹם [הַשַּׁבָּת, יַעַרְכֶנּוּ לִפְנֵי יְהוָה תָּמִיד ...]""B'YOM [HA'SHABBOS,] B'YOM [HA'SHABBOS YA'ARCHENU LIFNEI HASH-M TAMID ...]"- "On the day [of Shabbos,] on the day [of Shabbos you shall arrange it in front of Hash-m always ...]" (Vayikra 24:8). This verse refers to the Lechem ha'Panim. Unlike the word "Boker," which implies that an Avodah should be performed early in the day, the word "Yom" implies that an Avodah should be performed only once the day is well underway.
6)[line 10]ליגמרה כולה מילתאLIGMERA KULA MILSA- let us learn [from Chavitin] entirely [and offer the Bazichim before the Nesachim]
7)[line 13]בין דם לנרותBEIN DAM L'NEROS- between the [Avodos dealing with the] blood [of the Tamid] and the [end of the Hatavas] ha'Neros; i.e., between the preparation of the first and the final two lamps of the Menorah
8)[line 15]בסידרא לא קא מייריB'SIDRA LO KA'MAIRI- [our Mishnah] is not delineating the specific order [in which the Avodos are performed]
9)[line 18]"[וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי, תַּעֲשֶׂה בֵּין הָעַרְבָּיִם;] כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה""... K'MINCHAS HA'BOKER U'CHENISKO SA'ASEH ..."- "[And you shall offer the second Tamid in the afternoon;] you should make it similar to the Minchah and Nesachim of the morning [Tamid] ..." (Bamidbar 28:8).
10)[last line]"וְנִסְכּוֹ רְבִיעִת הַהִין לַכֶּבֶשׂ הָאֶחָד ...""V'NISKO REVI'IS HA'HIN [LA'KEVES HA'ECHAD] ..."- "And [the amount of wine for] its libations is one quarter of a Hin [for the one sheep] ..." (Bamidbar 28:7). The last Korban mentioned in the Torah prior to this verse is the afternoon Tamid.
34b----------------------------------------34b
11)[line 5]זה תמיד של שחרZEH TAMID SHEL SHACHAR- The morning Tamid is described as "The one sheep you shall offer in the morning ..." (Bamidbar 28:4).
12)[line 6]מיוחד שבעדרוMEYUCHAD SHEB'EDRO- the distinctive (i.e., choicest) of the flock
13)[line 6]"ומבחר נדריך""U'MIVCHAR NEDARECHA"- This is a paraphrase of the verse which states, "... and all of your choice voluntary offerings that you have pledged to Hash-m ..." (Devarim 12:11).
14)[line 7]נדבהNEDAVAH (NEDARIM U'NEDAVOS)
(a)The Torah allows one to offer a voluntary sacrifice in the Beis ha'Mikdash (Vayikra 1:2). Such Korbanos may be Olos (which are burned entirely on the Mizbe'ach), Shelamim (parts of which are eaten by he who offers it) or Menachos (flour offerings; see Background to Menachos 2:1).
(b)There are two categories of voluntary Korbanos: general and specific. Should one state, "I pledge an Olah" (for example) without singling out any specific animal, then his pledge is called a Neder. Even after subsequently designating a specific animal with which to fulfill his pledge, he must replace it should that animal become misplaced or die. If one singles out an animal to offer as his pledge, then it is known as a Nedavah. If this animal is lost or dies, then he has no obligation to offer another in its place.
15)[line 9]עששיותASHASHIYOS- ingots
16)[line 11]והלא מצרףV'HALO METZAREF- but this [act] is [a transgression of the prohibition against] strengthening metal by plunging it into water while it is white-hot!
17)[line 11]שלא הגיע לצירוףSHE'LO HIGI'A L'TZIRUF- that [the ingots] are not hot enough to be strengthened when placed into water
18)[line 13]דבר שאין מתכויןDAVAR SHE'EINO MISKAVEN
(a)A Davar she'Eino Miskavein is an act carried out toward a certain end which can be reached without transgressing a Melachah, but which may result in a Melachah being inadvertently performed. Rebbi Yehudah prohibits performing such an action mid'Rabanan, since it may result in a Melachah. Rebbi Shimon disagrees. He maintains that even though a Melachah may result from this action, the action is permitted since that one has no intention to perform the Melachah. (If a Melachah will definitely occur as a result of one's action, it is termed a Psik Reishei and is forbidden even if one has no intention to perform the Melachah - even according to Rebbi Shimon.)
(b)One must have specific intent to perform a Melachah on Shabbos in order to be liable for punishment or to be required to bring a Korban. Therefore, if one does act in a way that results in an inadvertent Melachah, even Rebbi Yehudah agrees that he is not obligated to bring a Korban, since the Melachah was performed accidentally. The Machlokes between Rebbi Yehudah and Rebbi Shimon addresses only whether or not one may perform an action that may possibly result in a Melachah to begin with. (See Insights to Shabbos 41:2)
19)[line 14]"[וּבַיּוֹם הַשְּׁמִינִי, יִמּוֹל] בְּשַׂר עָרְלָתוֹ.""[UVA'YOM HA'SHEMINI, YIMOL] BESAR ARLASO"- "[And on the eighth day, circumcise] the flesh of his foreskin" (Vayikra 12:3). The word "Besar" is extraneous.
20)[line 15]בהרתBAHERES (METZORA)
(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)It is forbidden to cut off the affected part of one's skin, as the Gemara (Shabbos 132b) derives from the verse which states, "Be careful with lesion of Tzara'as, to guard well and fulfill ..." (Devarim 24:8).
21)[line 15]יקוץYIKOTZ- he should cut it off
22)[line 17]בכל התורה כולהB'CHOL HA'TORAH KULAH- that is, regarding a Mitzvah mid'Oraisa
23)[line 18]הביאוהוHEVI'UHU- This Mishnah continues where the last left off, describing the Avodah of the Kohen Gadol on Yom ha'Kipurim.
24a)[line 23]בשחרB'SHACHAR- in the morning [when the Kohan Gadol changed into the Bigdei Lavan in order to perform the bulk of the special Yom Kipur service]
b)[line 24]בין הערביםBEIN HA'ARBAYIM- in the evening [when the Kohen Gadol changed into the Bigdei Lavan in order to remove the Kaf and Machtah from the Kodesh ha'Kodashim]
25a)[line 24]פלוסיןPELUSIN- a) linen garments crafted in Pelusium, a town in Lower Egypt; b) linen garments cut in a certain style (RABEINU CHANANEL and the RAMBAM in Peirush ha'Mishnayos)
b)[line 25]הנדוייןHINDEVAYIN- a) linen garments crafted in Hindeva. the Aramaic name Hindeva (alt. Hindeka) is generally translated as "India". That this place is indeed India ("Hodu" in Hebrew) is implied by Midrash Koheles Raba 2:5, which writes that certain exotic spices grow in "Hindiki", and Targum Onkelos to Megilas Esther 1:1, where India is referred to as "Hindiya Raba". RASHI to Avodah Zarah 16a DH b'Farzela identifies Hindeva as India as well. Targum Yonasan, however, identifies Hindeva as "Ethiopia" (see Targum Yonasan to Bereishis 2:11, 10:7, 25:18 and Divrei ha'Yamim I 1:9, where he translates "Chavila" as "Hindeva" according to the Girsa of the Aruch [Erech Hinduy] or "Hindeka" according to our texts, and Targum Yonasan to Yirmeyahu 13:23 where he translates "Kushi" as "Hindeva'ah"). RASHI agrees with this identification of Hindeva here, as well as on 81b, on Berachos 36b, and on Kidushin 22b. It is possible that both India and a region of Ethiopia were known by the name of Hindeva/Hodu (see Megilah 11a); b) linen garments cut in a certain style (RABEINU CHANANEL and the RAMBAM in Peirush ha'Mishnayos)
26)[line 24]מנה ... זוזMANEH ... ZUZ (CURRENCY OF THE TALMUD)
(a)The relationship between the various coins mentioned in the Talmud is as follows:
1.1 Maneh = 25 Sela'im = 100 Dinerin
2.1 Dinar Zahav (gold Dinar) = 25 Dinerin
3.1 Sela = 2 Shekel
4.1 Shekel = 2 Dinerin
5.1 Dinar = 6 Me'ah
6.1 Rova Shekel (or Sela Medinah) = 3 Me'ah
7.1 Me'ah = 2 Pundeyon
8.1 Pundeyon = 2 Isar
9.1 Isar = 8 Perutah (or sometimes 6 Perutah - see Kidushin 12a)
(b)Another name for a Dinar is a Zuz. All of the coins listed above (including the standard Dinar) are silver, except for the Dinar Zahav, which is gold, and the Perutos, which are copper.