[44a - 50 lines; 44b - 47 lines]
1)[line 2]îèåîàú ùøõMI'TUM'AS SHERETZ (TUMA'S SHERETZ)
See Background to Zevachim 43:20.
2)[line 3]åãéå ìáà îï äãéï ìäéåú ëðãåïV'DAYO LA'BA MIN HA'DIN LIHEYOS KA'NIDON- it is sufficient to give the Halachah learned from a Kal va'Chomer the exact status of the Halachah from which it was learned
3)[line 4]èåîàú îúTUM'AS MES
See Background to Zevachim 43:21.
4)[line 15]"[åàí äàëì éàëì] îáùø [æáç ùìîéå áéåí äùìéùé ìà éøöä, äî÷øéá àúå ìà éçùá ìå, ôâåì éäéä; åäðôù äàëìú îîðå òåðä úùà]""[V'IM HE'ACHOL YE'ACHEL] MI'BESAR [ZEVACH SHELAMAV BA'YOM HA'SHELISHI, LO YERATZEH, HA'MAKRIV OSO LO YECHASHEV LO, PIGUL YIHEYEH...]"- "[If he plans to eat] from the meat [of his Shelamim offering on the third day, it will not be accepted. The one who offers it may not intend this; it remains rejected, and the soul who eats it will bear its iniquity]" (Vayikra 7:18).
5)[line 22]ùìîéíSHELAMIM
See Background to Zevachim 2:10.
6)[line 27]òåìú äòåóOLAS HA'OF
(a)The offering of the Olas ha'Of consists of four procedures (Vayikra 1:14-17):
1.MELIKAH - Standing on the Sovev (see Background to Yoma 22:15) of the Mizbe'ach, on the southeastern corner, the Kohen holds the bird in his right hand and pierces its neck from the back with his right thumbnail, making sure to cut through one Siman (either the trachea or the esophagus).
(b)MITZUY - The Kohen presses the cut neck of the bird to the Mizbe'ach, squeezing its blood onto the Mizbe'ach above the Chut ha'Sikra (red line) that horizontally divides the Mizbe'ach in half.
(c)HAKTARAS HA'ROSH - The Kohen salts the head and throws it on to the fire atop the Mizbe'ach.
(d)HAKTARAS HA'GUF - The Kohen removes the crop and surrounding feathers of the bird (according to some Tana'im, the crop and the intestines - Zevachim 65a) and throws them on to the pile of ash at the side of the ramp of the Mizbe'ach. He then tears the bird apart (Shesiyah), salts it, and throws it into the fire.
7)[line 28]çèàú äòåóCHATAS HA'OF (CHATAS HA'OF: MELIKASO V'HAZA'ASO)
See Background to Zevachim 43:4.
8)[line 29]ôøéí äðùøôéíPARIM HA'NISRAFIM
See Background to Zevachim 35:33.
9)[line 29]åùòéøéí äðùøôéíV'SE'IRIM HA'NISRAFIM
See Background to Zevachim 35:34.
10)[line 31]åîðçú ëäðéíU'MINCHAS KOHANIM (MINCHAS KOHANIM)
See Background to Zevachim 42:5.
11)[line 32]åîðçú ëäï îùéçU'MINCHAS KOHEN MASHI'ACH (MINCHAS CHAVITIN)
See Background to Zevachim 42:6.
12)[line 32]åîðçú ðñçéíU'MINCHAS NESACHIM (MINCHAS NESACHIM)
See Background to Zevachim 42:7.
13)[line 36]áîä îöéðåB'MEH MATZINU (TZAD HA'SHAVEH / MAH MATZINU)
One method of deriving Halachos is a "Mah Matzinu" - literally, "just as we have found." This entails comparing one area of Halachah to another, and applying what is stated clearly regarding one to the other. This method, however, is very vulnerable to "Pirchos" - questions of logical difference. If any difference can be shown between the two subjects, then the comparison is negated. (See Background to Avodah Zarah 46:9.)
14)[line 37]ñîéëäSEMICHAH
Semichah refers to the Mitzvah for a person to press his hands with all his might on the head of his animal sacrifice (and not a bird sacrifice) before it is slaughtered, (Vayikra 1:4).
15)[line 37]åúðåôú çæä åùå÷U'TENUFAS CHAZEH VA'SHOK- and waving of the breast and thigh. See Background to Zevachim 2:10.
16)[line 38]äðé úøé ëììé ãñîéëé àäããé ðéðäåHANEI TREI KELALEI D'SEMICHEI A'HADADEI NINHU- [but] these are two two Kelalos (general terms) that are next to each other
17)[line 38]ëãàîøé áîòøáàKED'AMREI B'MA'A'RAVAH- like they say in the west (i.e. Eretz Yisrael)
18)[line 39]ëì î÷åí ùàúä îåöà ùðé ëììåú äñîåëéí æä ìæäKOL MAKOM SHE'ATAH MOTZEI SHTEI KELALOS HA'SEMUCHIM ZEH LA'ZEH- wherever you find two Kelalos (general terms) written next to each other [followed by a Prat, a specific term, the verse is interpreted the same way as a Klal u'Frat u'Chlal, as if the Prat is written between the two Kelalos)
19)[line 46]îúðåúéå ùøå ìéäMATANOSAV SHARU LEI- its own application permits it; i.e. according to Rebbi, it is not the blood applications of the animal offering that permit the consumption of the Log of oil, but the sprinkling of some of the oil itself toward the Kodesh ha'Kodashim
20)[line 47]îåòìéïMO'ALIN (ME'ILAH)
See Background to Zevachim 35:35.
21)[line 49]îúï áäåðåúMATAN BEHONOS - placing [blood and/or oil] on the thumb and big toe and the head [of the Metzora] (METZORA: MATAN BEHONOS)
See Background to Zevachim 6:20.
44b----------------------------------------44b
22)[line 5]àùîåASHAMO (KORBAN ASHAM)
See Background to Zevachim 2:6.
23)[line 8]åñîé îëàï ðñëéíV'SAMI MI'KAN NESACHIM- and remove from here (the Beraisa) the word "libations"
24)[line 13]"[æä éäéä ìê î÷ãù ä÷ãùéí îï äàù;] ëì ÷øáðí [ìëì îðçúí åìëì çèàúí åìëì àùîí àùø éùéáå ìé, ÷ãù ÷ãùéí ìê äåà åìáðéê]""[ZEH YIHEYEH LECHA MI'KODESH HA'KODASHIM MIN HA'ESH;] KOL KORBANAM [L'CHOL MINCHASAM ULE'CHOL CHATASAM ULE'CHOL ASHAMAM ASHER YASHIVU LI, KODESH KODASHIM LECHA HU, ULE'VANECHA]"- "[This will be for you (Aharon ha'Kohen) (i.e. your portion) from the most holy sacrifices, from the fire (i.e. after those parts that are designated to be burned on the Mizbe'ach are burned there);] all of their offerings, [all of their flour offerings, all of their sin offerings and all of their guilt offerings that they will return to Me, they are consecrated to you and your children]" (Bamidbar 18:9).
25)[line 17]îðçú òåîøMINCHAS OMER (KORBAN HA'OMER / CHADASH)
(a)It is a Mitzvah to bring the Korban ha'Omer on the second day of Pesach. A large quantity of barley is reaped after nightfall following the first day of Pesach. At this time the grain is still moist, and the process of extracting one Omer (approximately 2.2, 2.5 or 4.3 liters, depending upon the differing Halachic opinions) of barley flour is extremely difficult. The flour is then kneaded and offered as a Korban Minchah on the 16th of Nisan. (This Korban is also referred to as the Minchas Bikurim - Vayikra 2:14-16).
(b)A lamb is offered as an Olah along with the Minchah (Vayikra 23:12).
(c)Chadash refers to grain that begins to take root after the Korban ha'Omer is brought on the second day of Pesach. This grain may not be eaten until the following year's Korban ha'Omer is offered (Vayikra 23:14). When there is no Beis ha'Mikdash, Chadash may not be eaten until after the second day of Pesach, which is when the Korban Omer would have been offered.
(d)Many Rishonim rule that the prohibition of Chadash applies mid'Oraisa even in Chutz la'Aretz.
26)[line 17]åîðçú ÷ðàåúU'MINCHAS KENA'OS (SOTAH: MINCHAS KENA'OS)
(a)A Sotah is a woman who is suspected of committing adultery because she was warned by her husband not to seclude herself with a certain man and she violated the warning. The process of warning her in front of witnesses is called Kinuy. The witnesses who see her seclude herself with the suspected adulterer are called Eidei Stirah. The time of seclusion must be at least for the time that it takes to roast an egg and swallow it. The woman is forbidden to her husband and the alleged adulterer until she drinks Mei Sotah (see (d) below). If she committed adultery after not heeding the warning of two witnesses, she is put to death by Chenek (choking), as it states in the Torah (Devarim 22:22). One witness to adultery (Ed Tum'ah) prevents her from drinking the Mei Sotah.
(b)After Kinuy and Stirah, the husband must bring his wife to the Beis ha'Mikdash to perform the ceremony of the Mei Sotah. On the way there, Beis Din appoints two Torah scholars to accompany them to make sure that they do not engage in marital relations, which are forbidden to them. Moreover, if the couple does have marital relations at this point, the Mei Sotah will not work, since the husband must be "Menukeh me'Avon," clear (lit. cleaned) of sin for the ceremony to work. The Gemara (Sotah 47b) explains that this means that he did not have relations with his wife from the time that she became prohibited to him or with any other woman (ever) who was prohibited to him (RASHI to Sotah ibid.)
(c)The couple brings a sacrifice consisting of 1/10 of an Eifah (approx. 2 quarts) of barley meal as a Minchah offering. In the Azarah of the Beis ha'Mikdash, a Kohen reads Parshas Sotah, the portion of the Torah describing the curses with which a Sotah is cursed, out loud (in any language that the Sotah understands) and makes the Sotah swear that she has been faithful to her husband.
(d)An earthenware jug is then filled with half a Lug of water from the Kiyor, and dirt from the floor of the Azarah is placed on top of the water. Parshas Sotah (that contains numerous appearances of HaSh-m's name) is written on parchment and then immersed in the water, which causes the ink to dissolve, erasing the Holy Names. The Sotah afterwards drinks from the water. If she was unfaithful to her husband and allowed herself to become defiled, the water enters her body and poisons her, causing her belly to swell and her thigh to rupture. If she was faithful to her husband, she remains unharmed and is blessed that she will become pregnant (Bamidbar 5:11-31). In times when there is no Mei Sotah such as in the present day, a Sotah must be divorced and does not receive her Kesuvah.
27)[line 18]"åàëìå àúí àùø ëÌËôÌÇø áäí""V'ACHLU OSAM ASHER KUPAR BAHEM..."- "And they shall eat those things with which the atonement was made..." (Shemos 29:33).
28)[line 21]ñì÷à ãòúê àîéðà ðáéìä äéàSALKA DA'ATACH AMINA NEVEILAH HI- I would have thought that it (the Chatas ha'Of) is considered Neveilah (a carcass of an animal that died without a Halachic slaughtering), [since it is killed through Melikah, and is therefore forbidden for consumption by people]
29)[line 23]ìäëùéøL'HACHSHIR- [you might assume that that Kohanim do not receive a share of the Asham Nazir and the Asham Metzora because they are offered in order] to render [the Nazir] fit [to begin his count of Nezirus Taharah again, and to render the Metzora fit to eat Kodshim]
30)[line 25]âæì äâøGEZEL HA'GER
If someone steals from a Ger who has no descendants (and therefore no legal relatives) and swears falsely to the Ger denying the theft, then later, after the Ger dies, admits to the theft, he must bring a Korban Asham, give to the Kohanim the value of the stolen object and add a fifth (of the ensuing total, or a quarter of the original value) (Bamidbar 5:8).
31)[line 26]àôéìå ì÷ãù áå àú äàùäAFILU L'KADESH BO ES HA'ISHAH- [the money which the Kohanim receive as restitution of theft from a convert is not sacred and may be used for any purpose they want,] even to betroth with it a woman (which may be effected only with one's own property)