[27a - 34 lines; 27b - 45 lines]
1)[line 2]חזר וחישבCHAZAR V'CHISHEV- he went back and had another thought [during a subsequent Avodah to consume the Korban improperly; the Korban is Pasul but is not Pigul, since the Korban was already invalidated]
2)[line 5]זריקא דשריא בשר באכילהZERIKAH D'SHARYA BASAR B'ACHILAH- a sprinkling of the blood which permits the eating of the meat
4)[line 13]מידי דהוה אמחשבת הינוחMIDI D'HAVAH A'MACHSHEVES HINU'ACH- similar to intent to place it in the wrong place (which invalidates the Korban according to Rebbi Yehudah)
5)[line 2]בניתנין למטה שנתנן למעלהB'NITANIN L'MATAH SHE'NASAN L'MA'ALAH
6)[line 9]"זאת תורה העולה, היא העולה...""ZOS TORAS HA'OLAH, HI HA'OLAH..."- "[Command Aharon and his sons, saying:] 'This is the Torah of the burnt offering; it is the burnt offering, [burning on its bonfire upon the Mizbe'ach all night until the morning, and the fire of the Mizbe'ach shall be burning in it]'" (Vayikra 6:2) - Rebbi Yehudah rules that the words "Zos," "Hi," and "ha'Olah" constitute three "Mi'utim" (exclusions) that limit the scope of the verse. The Korban Olah is disqualified in three specific situations, to the extent that the limbs must be taken off the Mizbe'ach in the event that they were brought up there. The Gemara here states that these three Mi'utim exclude the following cases:
1.When the animal was slaughtered at night;
2.When the blood of the animal spilled from the neck of the animal to the ground rather than being cast on the Mizbe'ach. This disqualifies the blood from being cast on the Mizbe'ach. If, however, it was collected in a utensil and then it spilled to the ground, it can be gathered up and cast on the Mizbe'ach;
3.When the blood of the animal was taken outside of the Azarah.
7)[line 9]מיעוטין הרי אלו שלשHAREI ELU SHALOSH MI'UTIN- behold these [three words] constitute three exclusions (see previous entry)
8)[line 11]לקלעיםLA'KELA'IM- [it went outside of the area enclosed by] the curtains
9)[line 14]והלןVEHA'LAN (PESULEI KORBAN: LINAH)
Linah is the term used when any parts of the Korbanos were not placed on the Mizbe'ach until the following morning. They become disqualified and may never be placed on the Mizbe'ach.
10)[line 14]והיוצאVEHA'YOTZEI (PESULEI KORBAN: YOTZEI)
11)[line 14]והטמאVEHA'TAMEI (TUM'AS BASAR)
If an animal of Kodshim becomes Tamei, its meat is forbidden to be eaten as it states, "veha'Basar Asher Yiga b'Chol Tamei Lo Ye'achel" (Vayikra 7:19). The punishment for intentionally eating meat of Kodshim that is Tamei is Malkos (Sefer ha'Chinuch #145).
12)[line 15]חוץ למקומוCHUTZ LI'MEKOMO
13)[line 22]הרובע והנרבעHA'ROVE'A VEHA'NIRBA - a male animal (Rove'a) or a female animal (Nirba) that had relations with a human [may not be brought as a sacrifice]
(a)A Rove'a and a Nirba are animals that had relations with a human (Vayikra 20:15-16). These animals are put to death so that they should not cause other people to sin in a similar manner, and in order not to cause disgrace to the sinner by reminding all who see these animals of the sin that was done with them (Sanhedrin 54a).
(b)In the instance of a Rove'a and a Nirba, only if two witnesses saw the act is the animal stoned by Beis Din and Asur b'Hana'ah. If only one witness saw it, or if there were no witnesses but the owner told Beis Din of the incident, the animal is not stoned and is Mutar b'Hana'ah but is unfit to be brought as a Korban.
A Muktzah is an animal that has been set aside ("Muktzah") to be used as an offering for Avodah Zarah. It is unfit to be brought as a Korban. In order to give an animal the status of a Muktzah, some form of action must be performed upon it for Avodah Zarah purposes. Mere speech (Hekdesh l'Avodah Zarah) is not sufficient.
An Esnan is an item given to a harlot for her wage, which may not be brought as a Korban (Devarim 23:19). For example, if a person gives a sheep to a harlot as her wage, she, or anyone else, may not designate that sheep as a Korban.
16)[line 23]והמחירVEHA'MACHIR (MECHIR KELEV)
An animal that was exchanged for a dog may not be brought as a Korban (Devarim 23:19).
17)[line 23]והכלאיםHA'KIL'AYIM (KODSHIM: KIL'EI BEHEMAH)
(a)The word Kil'ayim means "forbidden mixture," which refers to two items, each of which is permitted, which the Torah prohibits to combine. The term "Kil'ayim" can refer to many different types of forbidden mixtures. Three types of Kil'ayim apply to plants: Kil'ei ha'Kerem (see Background to Bechoros 54:1), Kil'ei Zera'im (see Background to Chulin 114:25) and Harkavas ha'Ilan (see Background to Kidushin 39:23a:d). Two types of Kil'ayim apply to animals: Harba'ah (see below), and Charishah b'Shor va'Chamor (see Background to Kerisus 21:17). One type of Kil'ayim applies to clothing: Sha'atnez (see Background to Menachos 39:5). (It is also prohibited to cook meat and milk together, but this is not referred to as "Kil'ayim.") Our Gemara refers to the Kil'ayim of Harba'ah and Charishah b'Shor va'Chamor.
(b)Harba'as Behemah refers to the prohibition of mating together any two different types of animals or birds (Bava Kama 54b), as the Torah states, "Behemtecha Lo Sarbi'a Kil'ayim" (Vayikra 19:19). One who intentionally transgresses this prohibition is liable to Malkus (lashes).
(c)Animals that are produced through Harba'as Behemah are permitted to be used (see Tosfos Chagigah 2b DH Lisa), but may not be offered as Korbanos.
18)[line 23]והטריפהVEHA'TEREIFAH (PESULEI KORBAN: TEREIFAH)
(a)A Tereifah is an animal that has acquired or was born with a fatal defect that will result in its death within a year ("Tereifah Einah Chayah"). There are some Tana'im and Amora'im who maintain that a Tereifah can live for more than a year ("Tereifah Chayah"). The signs of the Tereifos do not have logical reasons; rather, they are Halachos l'Moshe mi'Sinai (RASHI to Chulin 42a DH Naflah; see Insights to Chulin 42a).
(b)For a further discussion of the eighteen signs of Tereifos, see Background to Chulin 42:3.
19)[line 29]דקלטיהD'KALTEI- [that the Mizbe'ach] accepted its blood
20)[line 30]מזבח הפנימיMIZBE'ACH HA'PENIMI- the inner (Golden) Mizbe'ach in the Kodesh section of the Mishkan and the Beis ha'Mikdash (see Shemos 30:1-10), upon which the incense was burned
(a)When an individual who is not a Kohen offers a Korban Minchah (flour offering), a Kohen must take off a Kometz (handful), which is burned upon the Mizbe'ach.
(b)A Kometz is the amount that can be held by the middle three fingers when they are pressed upon the palm. The Kohen puts his hand in the dough or baked goods that have been consecrated by being placed into a Kli Shares, and removes one handful. The excess of dough or baked goods that sticks out is then wiped off by the thumb and the smallest finger until only the Kometz remains.
(c)The Kometz is next placed in another Kli Shares, brought (Holachah) to the southwestern corner of the Mizbe'ach (Hagashah) and then offered upon the Mizbe'ach (Haktarah). The remainder of the Minchah (the Sheyarei ha'Minchah) is eaten by male Kohanim.
(d)A Minchah that is brought by the Tzibur and a Minchah offered by a Kohen are entirely burned on the Mizbe'ach
22)[line 34]קטרת זרהKETORES ZARAH- an alien incense offering. The Torah states, "You shall not offer upon it strange incense..." (Shemos 30:9). It is prohibited to burn upon the Mizbe'ach ha'Zahav any incense that is not ordained by the Torah (the Ketores that is offered twice daily, morning and afternoon). Others explain that an alien incense is one that was formulated with spices other than those designated for the Ketores (RAMBAN to Shemos 20:9).
23)[line 39]האי רצפהHAI RITZPAH- this is floor (the Kedushah of the outer Mizbe'ach is like the ground, in that it was not anointed)
24)[line 39]והאי כלי שרתV'HAI KELI SHARES- and this is a Keli Shares, a utensil used in the Divine service (the Kedushah of the inner Mizbe'ach is like a Keli Shares, in that it was anointed)
25)[line 42]מעור האליהME'OR HA'ALYAH- from the hide of the tail; i.e. it is tender enough to be edible and is therefore considered meat, rather than hide, and the intent to eat it outside the prescribed area renders the offering invalid