[29a - 36 lines; 29b - 49 lines]
1)[line 1]לא יערב בו מחשבות אחרותLO YE'AREV BO MACHSHAVOS ACHEROS- one must not mingle other intentions with it; i.e. a Korban becomes Pigul only when the thought of Chutz li'Zemano was the only improper intent
2)[line 2]שמצטרפין זה עם זהSHE'MITZTARFIN ZEH IM ZEH- [two types of intent] join with each other [and can invalidate a Korban]; i.e. the verse implies that more than one disqualification can take place with the same Korban
3)[line 7]למקום שיהא משולש בדם בבשר ובאימוריןL'MAKOM SHE'YEHEI MESHULASH B'DAM B'VASAR UV'EIMURIN- [this teaches that improper intent takes effect and disqualifies the Korban only if it is] for a place that has a three-fold function (Meshulash): it is fit to offer blood, meat, and Eimurim; i.e. where all three are offered or consumed
4)[line 11]ונעשה כלל מוסיף על הפרטV'NA'ASEH KELAL MOSIF AL HA'FRAT
(a)In the Introduction to the Sifra (the Halachic Midrash to Vayikra), Rebbi Yishmael, who is Doresh Kelalei and Peratei, lists thirteen methods that Chazal use for extracting the Halachah from the verses of the Torah. One of them is Perat u'Chlal [Na'aseh Klal Mosif Al ha'Frat].
(b)When a Perat (specification) is followed by a Klal (general term), then the Halachah of the verse is all-inclusive and applies to all of the cases of the general category.
5)[line 12]ואיתרבו שאר מקומותV'ISRABU SHE'AR MEKOMOS- and other areas (besides those having threefold properties) would be included in the Pesul of Chutz li'Mekomo
6)[line 14]כוף אזניך לשמועKOF AZNECHA LISHMO'A- (a) bend your ear to hear [the following interpretation of this verse]; (b) alt. force your ear to hear
7)[line 18]בזבB'ZAV (ZAV)
(a)A Zav (Vayikra 15:1-15), a man who emits Zov two or three times, whether it is emitted in one day or in two or three consecutive days, is an Av ha'Tum'ah. Zov is a clear discharge with the appearance of the white of a sterile or spoiled egg, in contrast with semen, which has the consistency of fresh egg white. Zov can also be a pus-like discharge resembling the liquid from barley dough or soft barley batter. A man who emits Zov one time is Tamei like a Ba'al Keri (see Background to Bava Kama 25:6) and must immerse and wait for nightfall to become Tahor.
(b)A man who emits a discharge that may be Zov is "checked" to determine whether or not he becomes a Zav. If this discharge came about b'Ones (due to an external cause), he is Tahor. The seven ways are:
1.eating too much;
2.drinking too much;
3.carrying a heavy load;
i.seeing a frightening sight (RASHI to Nazir 65b);
ii.seeing a woman, even without having unclean thoughts (ROSH to Nazir ibid.);
7.having unclean thoughts.
(c)A Zav must count seven "clean" days (Shiv'ah Nekiyim) in which he sees no Zov in order to start his purification process (Vayikra 15:13). On the seventh day or afterwards, he must immerse in a spring during the day. At nightfall he becomes Tahor, if he did not emit Zov again beforehand (ibid.).
(d)If a Zav emits Zov only two times, he does not bring a Korban. Even if the first time was b'Ones, as long as the second emission was not, he is Tamei. If he emitted Zov three times, whether it is emitted in one day or in two or three consecutive days, he has to bring a Korban after he becomes Tahor in order to enter the Beis ha'Mikdash and to eat Kodshim and Terumah. The Korban is two Torim (turtledoves) or two Benei Yonah (common doves), one offered as an Olah and one as a Chatas.
(e)In the case of three emissions, however, he is only obligated in a Korban if the first two were not b'Ones. The third emission may come about b'Ones according to the Rabanan. According to Rebbi Eliezer, he is only obligated in a Korban if all three emissions are not b'Ones (Nazir 65b). However, if the Zav had an emission during Shiv'ah Nekiyim, even b'Ones, all agree that this emission stops his count, and he must start counting again (Zavim ibid.).
8)[line 19]וזבה ושומרת יום כנגד יוםV'ZAVAH V'SHOMERES YOM K'NEGED YOM
(a)The eleven days that follow the seven days of Nidah (see Background to Kesuvos 61:59) are "days of Zivah." If a woman experiences bleeding during these days for one or two consecutive days, whether the bleeding is b'Ones or not, she becomes a Zavah Ketanah and is Teme'ah.
(b)If she does not experience bleeding the following night and day, she may immerse in a Mikvah during the day to become Tehorah. She may even immerse on the morning immediately following the day on which she saw blood, but her Tum'ah and Taharah are contingent upon whether or not she sees blood afterwards on that day. She is called a Shomeres Yom k'Neged Yom, because she must watch the following day to confirm whether or not she sees blood.
(c)If a woman has a show of blood for three consecutive days during her 11 days of Zivah, she becomes a Zavah Gedolah. In order for her to become Tehorah, she must count seven "clean days" during which she verifies that she has no other show of blood. On the morning of the seventh clean day she immerses in a Mikvah. If she does not experience bleeding during the rest of the day she is Tehorah and no longer a Zavah. A Zavah Gedolah must bring a Korban Zavah to permit her to enter the Beis ha'Mikdash or to eat Kodshim. The Korban is two Torim or two Benei Yonah, one offered as an Olah and one as a Chatas (Vayikra 15:25-30).
9)[line 26]"לא תאחר לשלמו""LO SE'ACHER L'SHALMO" - "... do not delay in fulfilling it" (Devarim 23:22) (BAL TE'ACHER)
(a)If one is under obligation to offer a sacrifice to HaSh-m, whether he pledged to do so voluntarily or he is in a situation in which he is obligated to do so by the Torah, he must do so by the end of the first Regel (festival of Pesach, Shavu'os, or Sukos) that next occurs (derived from Devarim 12:5-6; Rosh Hashanah 4a-b). If he delays his offering for three Regalim (or even one or two, according to certain opinions), then he further transgresses the Lo Sa'aseh (negative commandment) described in the Torah (Devarim 23:22): "[When you vow a pledge to HaSh-m your G-d,] do not delay in fulfilling it; [for HaSh-m your G-d will seek it from you, and if you do not offer it then you will have transgressed]". This prohibition is referred to as "Bal Te'acher." There is a wide-ranging disagreement among the Tana'im as to how to count the period of time until one transgresses this prohibition (see Beitzah Chart #7).
(b)Bal Te'acher applies to pledges other than Korbanos, such as those of Tzedakah (Rosh Hashanah 6a) and Nezirus (Nedarim 3b).
10)[line 29]אחרים אומריםACHERIM OMRIM- others say. (Although "Acherim" normally refers to Rebbi Meir, as the Gemara says in Horayos (13b), the Gemara in Berachos 9b, Sotah 12a, and Avodah Zarah 64b points out that "Acherim" does not necessary always refer to Rebbi Meir.)
11)[line 36]בכור שעיברה שנתוBECHOR SHE'IBRAH SHENASO- a Bechor (see Background to Zevachim 2:8) that was not offered in its first year should be Pasul like a blemished Korban
12)[line 1]כפסולי מוקדשיןK'PESULEI MUKDASHIN- like cases of invalidated Korbanos (invalidated because of a blemish)
14)[line 2]למעשרL'MA'ASER (MA'ASER BEHEMAH)
15a)[line 3]מעשר אינו נפסל משנה לחבירתהMA'ASER EINO NIFSAL MI'SHANAH L'CHAVEIRTAH- Ma'aser Sheni does not become disqualified by being kept from one year until the next; i.e. it does not become unfit for bringing to Yerushalayim and eating when its year passes
b)[line 3]בכור אינו נפסל משנה לחבירתהBECHOR EINO NIFSAL MI'SHANAH L'CHAVEIRTAH- a Bechor does not become disqualified as a Korban through the expiration of its year
16)[line 5]דלאו בר הרצאה הואD'LAV BAR HARTZA'AH HU- [Kodshim are offered as a gift or for atonement to arouse Hash-m's mercy; the Bechor, however] is not an offering of appeasement [and it does not atone on behalf of its owner]
17)[line 8]והיה בך חטאV'HAYAH VECHA CHET (BAL TE'ACHER)
See above, entry #9.
18)[line 21]למחשב בקדשיםL'MECHASHEV B'KODSHIM- for one who has an improper intent in the Avodah of Kodshim
19)[line 23]לאו שאין בו מעשה אין לוקין עליוLAV SHE'EIN BO MA'ASEH EIN LOKIN ALAV
A Lav she'Ein Bo Ma'aseh is a negative commandment that is transgressed without performing any action. The Tana'im argue (Makos 4b et al.) as to whether or not one receives lashes for this type of Lav.
20)[line 29]ובלבד שיקריב המתיר כמצותוU'VILVAD SHE'YAKRIV HA'MATIR K'MITZVASO- as long as the Matir (the blood, which permits the meat and Eimurim) was offered properly (except for the intention of Chutz li'Zemano)