[48a - 45 lines; 48b - 49 lines]
1)[line 3]àééãé ãàúé îãøùà, çáéáà ìéäAIDI D'ASI MI'DERASHA, CHAVIVA LEI- since it is derived through a Derashah (the Hekesh to Olah, which teaches that Chatas must be slaughtered in the north), it is beloved to him (and thus the Tana recorded this case first in the Mishnah)
2)[line 4]ìôðé åìôðéíLIFNAI V'LIFNIM- the inner precincts, i.e. the Kodesh ha'Kodashim
3)[line 8]åé"å îåñéó òì òðéï øàùåïVAV MOSIF AL INYAN RISHON- (lit. the letter "Vav" adds to the first topic) the letter "Vav" in the word "v'Im [Min ha'Tzon]," which discusses the offering of a sheep or goat as a Korban Olah, makes it an addition to the first subject (i.e. the verse that requires the Shechitah to be performed in the north)
4)[line 8]åéìîã òìéåï îúçúåïV'YILAMED ELYON MI'TACHTON- (lit. and that which is above is learned from that which is below) the preceding (lit. above) subject can be learned from the following subject
5)[line 9]äðéçà ìîàï ãàîø îìîãéï àìà ìîàï ãàîø àéï îìîãéïHANICHA L'MAN D'AMAR MELAMDIN ELA L'MAN D'AMAR EIN MELAMDIN- this answer is reasonable according to the opinion that a later verse beginning with a Vav can teach something about the verse preceding it; however, according to the opinion that a later verse cannot teach about the verse preceding it, [what is there to answer?]
6)[line 11]àùí úìåéASHAM TALUY (ASHAM TALUY)
If a person is in doubt whether or not he committed a transgression for which he must bring a Korban Chatas, he temporarily brings a Korban Asham Taluy, which is a ram worth two Sela'im (Vayikra 5:17-19). If he later discovers that he did indeed sin, he must offer a Korban Chatas; the Asham Taluy only provides temporary atonement during the period of doubt.
7)[line 16]áçèàú çìáB'CHATAS CHELEV - with regard to a Chatas brought for eating Chelev (CHELEV)
(a)Chelev refers to the fat of an animal that is offered on the Mizbe'ach. It consists of the layer of fat covering the stomachs, all the other fat attached to the stomachs, and the fat on the kidneys along the flanks (Vayikra 3:4).
(b)It is forbidden to eat the Chelev of a Kosher Behemah (domesticated animal), but it may be used for any other purpose. The Chelev of a Chayah (a Kosher wild animal), however, may even be eaten. "Shuman" refers to all the other fat of an animal that is permitted.
(c)If a person eats Chelev b'Mezid (intentionally), he is Chayav Kares; b'Shogeg (unintentionally) he must bring a Korban Chatas, as in the Shogeg of all other sins that one is liable to Kares b'Mezid. The Korban Chatas is a female goat or sheep. If a person is in doubt whether the fat he ate was Chelev or Shuman, he must bring a Korban Asham Taluy (see previous entry).
(d)All normal Chata'os are called Chatas Chelev since the Torah discusses them after teaching us the prohibition of Chelev (forbidden fats) (RASHI to Sotah 15a DH CHATAS CHELEV). Alternatively, normal Chata'os are called Chatas Chelev since most Chata'os are brought for sinning with items which are commonly found in the house like Chelev (ROSH).
8)[line 19]á÷áåòäBI'KEVU'AH- as a fixed sacrifice, i.e. a normal Korban Chatas, which does not vary according to the means of the penitent, as opposed to the Chatas known as the "Korban Oleh v'Yored," which does vary according to the means of the penitent (see below, entry #10)
9)[line 20]çèàú ãèåîàú î÷ãù å÷ãùéåCHATAS D'TUM'AS MIKDASH V'KODASHAV (TUM'AS MIKDASH V'KODASHAV)
(a)It is forbidden for a person to enter the Mikdash (see Background to Makos 12:33 for a discussion of the boundaries of the various areas in the Mikdash) if he touched an Av ha'Tumah (Bamidbar 5:2). Regarding a person who becomes Tamei the verse states, "b'Chol Kodesh Lo Siga," - "... she (a woman after childbirth) shall touch no consecrated thing" (Vayikra 12:4), from which the Gemara learns (Yevamos 75a, Makos 14b) that it is forbidden for a person who is Tamei to eat Kodshim. If a person who is Tamei eats the blood of Kodshim, he does not transgress this prohibition. (This is not to be confused with Tum'as Basar (see Background to Shevuos 2:14), which is also called "Tamei." Tum'as Basar means that the Kodshim, as opposed to the person eating it or offering it, became Tamei.)
(b)One who transgresses these prohibitions b'Shogeg (unintentionally) becomes obligated to bring a Korban Oleh v'Yored (see next entry). If he transgresses them b'Meizid (intentionally) and witnesses saw him and he was warned (Hasra'ah) not to transgress, he is punished with Malkus (lashes). If he was not warned, the punishment for transgressing this Lav b'Mezid is Kares (Vayikra 12:4, 22:3-4, Bamidbar 5:3, 19:20) (SEFER HA'CHINUCH Mitzvah #167).
(c)In order to be liable to bring a Korban Oleh v'Yored, the sinner has to have known that he was Tamei before and after the transgression ("Yedi'os" - see Mishnah Shevuos 2a), but had forgotten at the time he transgressed.
10)[line 21]ãòåìä åéåøãD'OLEH V'YORED HU (KORBAN OLEH V'YORED)
(a)A person brings a Korban Oleh v'Yored in three specific cases (Vayikra 5:1-4):
1.Shevu'as ha'Edus (see Background to Shevuos 30:1),
2.Tum'as Mikdash v'Kodashav (see previous entry),
3.Shevu'as Bituy (see Background to Shevuos 2:1).
(b)The Korban Korban Oleh v'Yored is a Korban Chatas, which varies based on the means of the penitent:
1.If he is wealthy, he brings a female sheep or goat as a Chatas (Korban Ashir).
2.If he cannot afford this, he brings two Torim (turtledoves) or two Benei Yonah common doves), one as an Olah and one as a Chatas (Korban Oleh v'Yored b'Dalus).
3.If he cannot even afford the birds, he brings one tenth of an Eifah of fine flour as a Minchas Chatas (Korban Oleh v'Yored b'Dalei Dalus) (Vayikra 5:6-13). The Minchas Chatas is not mixed with oil, and Levonah (frankincense) is not sprinkled on top of it (Vayikra 5:11). When a non-Kohen brings a Minchas Chatas, a Kometz of the flour alone is burned on the Mizbe'ach, and the Kohanim receive the Shirayim (the rest of the flour, which they must eat before the following sunrise - RAMBAM Hilchos Ma'aseh ha'Korbanos 10:7).
11)[line 26]äé÷ù òãéóHEKESH ADIF- a Hekesh is stronger (even when contradicted by a Gezeirah Shavah)
12)[line 29]ìàùí áëñó ù÷ìéíL'ASHAM B'CHESEF SHEKALIM- the minimum value of an Asham Taluy must be two Shekalim
13)[line 30]çèàú áú ãð÷àCHATAS BAS DANKA- [he may bring even] a Chatas that is worth a Danka; a small Persian coin which has the value of a sixth of a Dinar
14)[line 36]àùí ùôçä çøåôäASHAM SHIFCHAH CHARUFAH
A person who has relations with a Shifchah Charufah (e.g. a slave who was owned by two partners, and freed by one of them, who is betrothed to a Jewish slave) must bring a Korban Asham, whether he did the sin b'Mezid or b'Shogeg (Vayikra 19:20-22; see Background to Kidushin 23:11b).
15)[line 41]î÷áì òöîå îðà ìïMEKABEL ATZMO MENA LAN- from where do we know that the receiver of the blood must himself be standing in the north?
48b----------------------------------------48b
16)[line 7]æä áðä àáZEH BANAH AV (BINYAN AV)
In the Introduction to the Sifra (the Halachic Midrash to Vayikra), Rebbi Yishmael lists thirteen methods that Chazal use for extracting the Halachah from the verses of the Torah. One of them is called Binyan Av. A Binyan Av (lit. "building through a father" - father in this sense means a Biblical source), is a rule of Biblical interpretation in which one subject is deemed a prototype in order to apply a Halachah stated in that subject to other comparable subjects.
17)[line 8]ùòéø ðùéàSE'IR NASI (KORBAN NASI)
(a)Should one transgress a sin b'Shogeg (unintentionally) for which he would have been liable to receive the punishment of Kares (see Background to Pesachim 32:16) had he done so b'Mezid (intentionally), he must offer a Korban Chatas. For a common member of Klal Yisrael, this Korban consists of a female goat or sheep. A Nasi (Jewish king), however, offers a male goat (Vayikra 4:22-26).
(b)One who offers a Korban Chatas first leans on the animal with all his might (Semichah) in the northern part of the Azarah (inner courtyard of the Beis ha'Mikdash). He then recites Viduy, confessing his sin and asking Hash-m for forgiveness. The animal is then immediately slaughtered. The blood of the Chatas is applied to the Keranos (cubic Amah posts on the corners of the Mizbe'ach) beginning with the southeastern corner of the Mizbe'ach and continuing to the northeastern, northwestern, and southwestern corners. The remaining blood is then spilled onto the Yesod (base) of the Mizbe'ach. The Eimurim (parts of a Korban that are burned upon the Mizbe'ach; see Background to Yevamos 7:8) of the Chatas are offered on the Mizbe'ach. Certain parts of the Korban are eaten by Kohanim in the Azarah, on the day that the Korban is offered and during the following night (Vayikra 4:27-35).
(c)Rebbi Eliezer (Horayos 9a) rules that a king brings a male goat as a Korban Chatas even for the sins for which an ordinary Jew brings a Korban Oleh v'Yored (see above, entry #10).
18)[line 10]ãëúéá áëùáä åëúéá áùòéøäDI'CHESIV B'KISBAH U'CHESIV BI'SE'IRAH- that it (the requirement of Shechitah in the north) is written explicitly in the passage of the sheep Chatas and it is written explicitly in the passage of the goat Chatas
19)[line 12]ùòéø ðçùåïSE'IR NACHSON- the voluntary Korban Chatas of Nachshon Ben Aminadav, the Nasi (prince) of the tribe of Yehudah. The Nesi'im offered inauguration sacrifices for the dedication service of the Mishkan in the desert (Bamidbar 7:1-88).
20)[line 14]ìñîéëäL'SEMICHAH - [to include the Se'ir Nachshon in the obligation of] Semichah (SEMICHAH)
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).
21)[line 15]ùòéøé òáåãú ëåëáéíSE'IR AVODAS KOCHAVIM
See Background to Zevachim 35:34.
22)[line 24]îãåøåú ìà âîøéðïMI'DOROS LO GAMRINAN- we do not derive laws [for one-time Korbanos] from [Korbanos that pertain for all] generations
23)[line 36]÷áò ìå ëìéKAVA LO KELI- it does require a utensil [for its slaughter]
24)[line 40]ëìéìKALIL- it shall be entirely offered; it was totally burned on the fires of the Mizbe'ach
25)[line 44]ì÷ç åì÷ç ìà îùîò ìéäLAKACH V'LAKAH LO MASHMA LEI- he does not agree with the teaching of "Lakach - v'Lakach"
26)[line 46]äáàä îëç òåìäHA'BA'AH MI'KO'ACH OLAH- that comes from the strength of Olah; i.e. we learn that the Chatas must be in the north only through the Hekesh to Olah
27)[line 48]ëìåí îöéðå èôì çîåø îï äòé÷øKELUM MATZINU TAFEL CHAMUR MIN HA'IKAR- do we ever find that that there are more stringencies in the matter learned than in the original source?