[18a - 27 lines; 18b - 49 lines]
1)[line 1]úìîåã ìåîø çå÷ä çå÷ä ìâæéøä ùåäTALMUD LOMAR CHUKAH CHUKAH L'GEZEIRAH SHAVAH- the Torah uses the word, "Chukah" (statute) with regard to a Kohen who performs the Avodah without wearing the Bigdei Kehunah (Shemos 28:43), and with regard to a Kohen who has not washed his hands and feet (Shemos 30:21), and with regard to a Kohen who drinks wine prior to performing the Avodah (Vayikra 10:9). This three-sided Gezeirah Shavah teaches that just as Avodah performed by one who drank wine is invalid, Avodah performed by one with unwashed hands and feet or one lacking the Bigdei Kehunah is invalid.
2)[line 2]òáåãä ãæø çééá òìéä îéúäAVODAH D'ZAR CHAYAV ALEHA MISAH- an Avodah performed by a non-Kohen incurs the death penalty. The Gemara (Shevuos 24a) learns that the death penalty applies only to a concluding Avodah; i.e. one that completes a certain sacrificial process. This would apply to the Avodos of Zerikas ha'Dam, burning the sacrificial portions (which concludes the process of offering them upon the Mizbe'ach), and the pouring of the wine and water libations. This also applies to others who are disqualified from performing Avodah (like one who drank wine), who are liable for the death penalty only if they perform a concluding Avodah (MISHNEH L'MELECH HILCHOS BI'AS HA'MIKDASH 9:10).
3)[line 4]îçåñø áâãéíMECHUSAR BEGADIM
(a)A Kohen who performs the Divine Service must wear the proper Bigdei Kehunah (see Background to Zevachim 17:16).
(b)A Kohen who performs the Divine Service while he is not dressed in the proper Bigdei Kehunah is liable for Misah b'Yedei Shamayim (Sanhedrin 83b, as derived from Shemos 29:9), since he is considered like a Zar, a non-Kohen.
4)[line 5]ùúåéé ééïSHESUYEI YAYIN (ISUR KENISAH LA'MIKDASH L'SHESUYEI YAYIN)
See Background to Zevachim 17:17.
5)[line 6]÷à ðñéá ìäKA NASIV LAH- he adduced support from
6)[line 10]øçåõ éãéí åøâìéíRECHUTZ YADAYIM V'RAGLAYIM
See Background to Zevachim 17:18.
7)[line 12]ìà îå÷éí àîåøà òìéä îéåîà èáà ìçáøéäLO MOKIM AMORA ALEI MI'YOMA TAVA L'CHAVREI- Rav would not teach after drinking on Yom Tov, until the next day, on account of intoxication. An AMORA - (a) a Meturgeman, the one who repeats in a loud voice the words of the Chacham, who whispers the Shi'ur in a low voice (RASHI to Berachos 56a); (b) a Meturgeman, the one who translates the words of the Chacham, who delivers the Shi'ur in a low voice in Hebrew (RASHI to Yoma 20b).
8)[line 13]îùåí ùëøåúMISHUM SHICHRUS (ISUR HORA'AH L'SHESUY YAYIN)
(a)It is forbidden to decide Halachic questions while one is under the influence of wine or anything intoxicating. The verses state, "Yayin v'Shechar Al Tesht Atah u'Vanecha Itach b'Vo'achem El Ohel Mo'ed v'Lo Samusu... ul'Horos Es Benei Yisrael..." - "Do not drink wine or any other intoxicant, you (Aharon) and your descendants, when you come to the Ohel Mo'ed, and do not die [on account of it]... And to render Halachic decisions..." (Vayikra 10:9, 11). This applies if one drank a Revi'is of undiluted wine or more than a Revi'is of diluted wine.
(b)One transgresses the Lav against rendering Halachic decisions and receives Malkus only if he drank at one time a Revi'is of undiluted wine that is at least forty days old. Even if one drank date honey or milk and his mind became confused, it is forbidden to render Halachic decisions. However, this does not apply to Halachos that are explicit in the Torah, e.g. that it is forbidden to eat blood or that a Sheretz is Tamei (SEFER HA'CHINUCH #152).
9)[line 24]îøåùìéïMERUSHALIN- [the Kohen's clothing] drags on the ground
10)[line 24]îñåì÷éïMESULAKIN- [the Kohen's clothing] is suspended above the ground [because it is too short]
11)[line 24]îùåç÷éíMESHUCHAKIM- old and worn out
12)[line 25]ùðé àáðèéíSHENEI AVNETIM- two belts
13)[line 27]øèéäRETIYAH- (O.F. enplastre) a cloth that is smeared with a salve; a bandage
18b----------------------------------------18b
14)[line 1]îèåùèùéïMETUSHTASHIN- smudged (with mud)
15)[line 1]î÷åøòéïMEKURA'IN- torn
16)[line 5]ãìéúðéäå îòé÷øà ëììD'LEISNIAHU ME'IKARA KLAL- the clothes never reached their required dimensions [and thus the Avodah performed by a Kohen wearing such clothes is Pasul]
17)[line 7]øîà ìéä áø àåùôéæëðéäRAMA LEI BAR USHPIZICHNEI- his host's son asked him [the following contradiction]
18)[line 9]áø îéðä ãääéàBAR MINAH D'HAHI- except for that; i.e., that is an exceptional case
19)[line 12]åàáðè îéâæ àâéæV'AVNET MEIGAZ AGIZ- and the belt [that was used to tie up the additional material] is viewed as though it cuts it off. [Therefore, trailing vestments invalidate the Avodah.]
20)[line 15]"[âãéìéí úòùä ìê] òì àøáò ëðôåú ëñåúê àùø úëñä áä""[GEDILIM TA'ASEH LACH] AL ARBA KANFOS KESUSCHA ASHER TECHASEH BAH" - "[You shall make for yourselves twisted threads] on the four corners of your garment with which you will cover yourself" (Devarim 22:12) (TZITZIS)
(a)Beis Shamai and Beis Hillel argue (Menachos 41b) about whether one must double over three strings through each hole of the garment (Beis Hillel), or whether one must double over four strings (Beis Shamai).
(b)The fringes consist of five knots each, with spaces in between each knot in which one of the strings is wrapped around the others. There is an argument in the Gemara (Menachos 39a) as to whether the uppermost knot is mid'Oraisa (that is, a Halachah l'Moshe mi'Sinai).
21)[line 29]ìëñåú ìéìäKESUS LAILAH- a [four-cornered] garment worn only at night
22)[line 34]"áã", ùéäéå ùì áåõ"BAD", SHE'YIHEYU SHEL BUTZ- the word "Bad" teaches that the garment should be of linen
23)[line 35]ùæåøéíSHEZURIM- the linen threads should be twined together
24)[line 35]çåèï ëôåì ùùäCHUTAN KAFUL SHISHAH- each of the threads were doubled over six times
25)[line 37]ùç÷éïSHECHAKIN- worn out clothing
26)[line 40]ëúðàKISNA- flax
27)[line 41]ãáø äòåìä îï ä÷ø÷ò áã ááãDAVAR HA'OLEH MIN HA'KARKA BAD B'VAD- something that comes up from the ground stalk by stalk
28)[line 42]òîøà îéôöìAMRA MIFTZAL- wool splits; i.e. the wool fibers split naturally upon the animal
29)[line 42]òì éãé ì÷åúàAL YEDEI LAKUSA- the flax splits by means of beating
30)[line 45]"[ëä àîø ä' à-ì÷éí,] ëì áï ðëø òøì ìá åòøì áùø ìà éáåà àì î÷ãùé, [ìëì áï ðëø àùø áúåê áðé éùøàì]""... KOL BEN NECHAR EREL LEV V'EREL BASAR LO YAVO EL MIKDASHI, [L'CHOL BEN NECHAR ASHER B'SOCH BENEI YISRAEL]"- "[So said HaSh-m, El-kim:] Any estranged person of uncircumcised heart or uncircumcised flesh shall not enter My Sanctuary,[ any estranged person among the Children of Israel]" (Yechezkel 44:9). Since this negative commandment is written only in the Nevi'im, it does not have the status of a negative commandment of the Torah, and the Kohen who transgresses it is not liable for Malkus. (The word "l'Sharseni" ("to serve me") does not appear in the verse and should be omitted from the text of the Gemara - DIKDUKEI SOFRIM to Sanhedrin 22:8.)
31)[line 47]âîøà âîéøé ìäGEMARA GEMIRI LAH- we know it from the tradition that Moshe received on Mount Sinai
32)[line 47]åàñîëéä à÷øàV'ASMECHEI A'KRA (ASMACHTA)
(a)At times, when Chazal make a Derashah (extrapolate a Halachah or other teaching) from a word in the Torah, it happens that the Halachah or teaching is not mid'Oraisa at all, but rather mid'Rabanan. When this happens, the Gemara usually states that the Halachah is mid'Rabanan, and "Kra Asmachta b'Alma," i.e. that the verse is cited only as a "support" for the Halachah mid'Rabanan, but its source is not actually from the Torah. (TOSFOS to Bava Basra 66b DH Michlal d'She'ivah writes that in many instances, Derashos of Chazal in the Midreshei Halachah, such as Toras Kohanim, which appear to be from the Torah, are only Asmachta'os.)
(b)A second type of Asmachta applies even to a Halachah which actually is mid'Oraisa. When Chazal find a hint in the Torah to a Halachah that has its basis in the Oral Tradition, they call this an Asmachta as well (Eruvin 5a, Chulin 77a).
(c)The Rishonim argue as to the reason why Chazal, in these instances, used verses to support their teachings.
1.From the words of the RAMBAM (Introduction to his Perush ha'Mishnayos) it appears that Asmachta'os are only mnemonic devices. (It is possible that he writes this only with regard to the latter type of Asmachta, Asmachta'os for Isurei Torah.)
2.MAHARIL (in Likutei Maharil) writes that Chazal used the device of Asmachta in order to make people regard certain Halachos mid'Rabanan as if they were actually mid'Oraisa, so that they should not treat them lightly.
3.The RITVA (to Rosh Hashanah 16a, see Be'er ha'Golah of the MAHARAL, Be'er #1) states that when Chazal present an Asmachta, it means that the Torah meant to suggest that it is fitting to implement such a Halachah, but that it did not choose to make it obligatory. The Torah empowered the Chachamim to enact it should the need for it arise. Similarly, the SHELAH (in Torah she'Be'al Peh, entry titled "Rabanan") writes that when the Chachamim utilized a hint from a verse, it means that they learned a particular approach of reasoning from this verse. Accordingly, it appeared to them that there was a need to decree this particular Halachah.
4.The MESHECH CHOCHMAH (Parshas Shoftim) explains that when Chazal present an Asmachta, it means that after Chazal instituted a particular Halachah or enacted a particular decree, they studied the Torah and found that the Torah had already hinted to that future decree in its eternal wisdom.
(d)There are those who write that a Halachah mid'Rabanan that is learned from an Asmachta, and which has a hint in the apparent meaning of the verses, is more stringent than an Isur mid'Rabanan for which an Asmachta from the Torah is not offered. These Halachos were given the status of Halachos of the Torah in certain respects, for example, with regard to the requirement to be stringent in the case of a Safek (PRI MEGADIM, Introduction to Shulchan Aruch Orach Chayim 1:2:d).
33)[line 49]ëùäí çåâøéïKESHE'HEM CHOGRIN- when the Kohanim wear the belt
34)[line 49]ìîèä îîúðéäïL'MATAH M'MASNEIHEN- below their hips (O.F. hanche)
35)[line 49]ìîòìä îàöéìéäïL'MA'ALAH ME'ATZILEIHEN- above their elbows (O.F. code)