[71a - 2 lines; 71b - 26 lines]
1)[line 1]ò"ô òã àçã, àå ò"ô äáòìéíAL PI ED ECHAD, O AL PI HA'BE'ALIM- as per the testimony of a single witness or that of its owner [in which case it is not put to death, but is still invalid as a Korban (Temurah 28a)] (see Insights)
2a)[line 2]øåáòROVE'A- a male animal that had relations with a person [as per the testimony of a single witness or that of its owner, in which case it is not put to death but is still invalid as a Korban (Temurah 28a)]
b)[line 2]ðøáòNIRVA- an animal with which a person had relations [as per the testimony of a single witness or that of its owner, in which case it is not put to death but is still invalid as a Korban (Temurah 28a)]
3)[line 2]îå÷öäMUKTZAH - an animal designated as an offering to an idol
(a)An animal designated as an offering to an idol has the Halachic status of "Muktzah." Mere verbal designation (Hekdesh l'Avodah Zarah) is insufficient to render an animal Muktzah; an action must be performed with the animal first. An Muktzah is invalid as an offering, even if it was never actually offered to Avodah Zarah.
4)[line 2]ðòáãNE'EVAD- an animal that had been worshipped [which is invalid as a Korban (Temurah 28a)]
5)[line 2]àúðïESNAN- an animal given to a harlot as her wage [which may not be offered as a Korban (Devarim 23:19)]
6)[line 2]îçéøMECHIR- an animal exchanged for a dog [which may not be offered as a Korban (Devarim 23:19)]
71b----------------------------------------71b
7)[line 1]ëìàéíKIL'AYIM- a crossbred animal [which may not be offered as a Korban (Bava Kama 77b)]
8)[line 1]èøéôäTEREIFAH- an animal with a malady that will cause it to die within the year [which may not be offered as a Korban (Menachos 5b)]
9)[line 1]éåöà ãåôïYOTZEI DOFEN - an animal born by Caesarian section
(a)An animal born by Caesarian section is called a Yotzei Dofen (lit. "one that left through the wall"). A firstborn Yotzei Dofen does not have the sanctification of a Bechor (see below, entry #16). (The next-born does not have the status of a Bechor either.)
(b)A Yotzei Dofen has the same status as an animal with a Mum (blemish). It cannot receive the sanctification of a Korban (sacrifice). If one sanctifies a Yotzei Dofen, then it must be redeemed. Its value is given to Hekdesh (the fund from which Korbanos and other items used in the Beis ha'Mikdash are purchased), and the animal returns to an unsanctified state (Yevamos 84a).
10)[line 1]éøòå òã ùéñúàáåYIR'U AD SHE'YISTA'AVU- they should be left to graze until they develop a Mum (invalidating blemish)
11)[line 3]àåúå äîéïOSO HA'MIN- the same designation of Korban
12)[line 3]úîéîéíTEMIMIM- free of invalidating blemishes [and therefore valid to be offered as Korbanos]
13)[line 3]éîëøå äçåìéï ìöåøëé àåúå äîéïYIMACHRU HA'CHULIN L'TZORCHEI OSO HA'MIN- the unsanctified animals should be sold for the needs of that designation of Korban (i.e., to others who wish to offer this type of Korban)
14)[line 5]æä é÷øá ìùí îé ùäåàZEH YIKAREV L'SHEM MI SHE'HU- a) this [animal] should be offered [with the expressed intent that it is offered] "on behalf of whomever the owner is" (RASHI); b) this [animal] should be offered with no specific intention regarding the owner (see TOSFOS DH l'Shem)
15)[line 9]éôñéã äîåúø îáéúåYAFSID HA'MOSER MI'BEISO- he loses the remainder (i.e., the difference between the cost of the more valuable one and that of the less valuable one) from his personal funds
16)[line 10]áëåøBECHOR - a first-born male Kosher animal (BECHOR BEHEMAH TEHORAH)
(a)An male cow, goat, or sheep first-born to its mother in the possession of a non-Kohen is automatically Kadosh (sanctified). Nevertheless, its owner should verbally sanctify it by declaring that it has the Kedushah of a Bechor, similar to the way in which one sanctifies a Korban (Erchin 29a, based on Devarim 15:19). He must then give it to a Kohen; it may not be redeemed.
(b)If the animal is unblemished, the Kohen must offer it as a Korban during its first year of life. After its blood and Eimurim (see Background to Yevamos 7:8 and 100:9) are offered on the Mizbe'ach, it may be eaten in Yerushalayim over the following two days and intervening night.
(c)An unblemished Bechor may not be redeemed by the Kohen with money. If the animal was born with or developed a Mum (a blemish that invalidates it as a Korban; see Background to Sanhedrin 5:c), then it becomes the personal property of the Kohen, who must slaughter and eat it within its first year of life. If it developed a Mum after its first year, then it must be slaughtered and eaten within thirty days. A Kohen may give away or sell a Bechor with a Mum, even to a non-Kohen. He may not, however, slaughter or sell it in a meat market nor weigh it in a standard manner.
17)[line 10]îòùøMA'ASER - the tithe given from Kosher animals (MA'ASER BEHEMAH)
(a)Once a year, one must designate every tenth Kosher animal that had been born into his herd/flock over the course of the previous year as Ma'aser Behemah (Vayikra 27:32). First, one gathers all of the yearling animals of that species into a corral. They are then driven out of the corral through an opening narrow enough to allow only one to pass through at a time. One then stands by and counts them, marking every tenth one.
(b)Animals designated as Ma'aser Behemah are eaten by their owner. If they are unblemished, they are offered as a Korban Shelamim (see Background to Kidushin 55:4) and eaten by their owner in Yerushalayim. If they have a Mum (invalidating blemish), their owner may slaughter and eat them as he would any Kosher animal.
(c)The Chachamim designated three dates by which a person must tithe his flock. After these times, no animal may not be eaten or sold until they have been tithed.
(d)Animals born in different years may not be counted together for Ma'aser Behemah.
(e)One may not slaughter or sell an animal designated as Ma'aser Behemah in a meat market, weigh it in a standard manner, nor sell it. He may, however, share its meat with others.
18)[line 11]éàëìå ëáëåø åëîòùøYE'ACHLU K'BECHOR UCH'MA'ASER- [after redeeming the now invalidated Korban, the two animals] are to be eaten as if they have the status of Bechorim or Ma'aser Behemah (i.e., they may not be slaughtered nor sold it in a meat market nor weighed it in a standard manner, and in the case of Ma'aser, sold)
19)[line 12]çåõ îï äçèàú åäàùíCHUTZ MIN HA'CHATAS VEHA'ASHAM- with the exception of a Chatas and an Asham [which must come from respective groups of animals which have no overlap (see 75b)]
20)[line 13]îàé "àôéìå"?MAI "AFILU"?- what [does our Mishnah mean by] "even [if one Korban is mixed with ten thousand animals that one may not derive benefit from]"? [It is more - not less - obvious that in this case the Korban may not be offered, since it is nullified by the majority!]
21)[line 15]úðéðà çãà æéîðà!TENINA CHADA ZIMNA!- we already learned that [which an invalid Korban does not become nullified in a group of valid Korbanos] in a [different] Mishnah!
22)[line 16]àåñøéï áëì ùäïOSRIN B'CHOL SHE'HEN- prohibit [other animals which with they are mixed] in any amount (i.e., even if only one of the is mixed with many valid animals)
23)[line 17]äøåáò åäðøáò...HA'ROVE'A VEHA'NIRVA...- see above, entries #2a-b. These are the first two of a list of invalid Korbanos in the Mishnah (Temurah 28a).
24)[line 17]àîøéúä [ìäà] (ì)ùîòúéäAMRISA [L'HA] (L')SHEMAITSA- I related this teaching (i.e., this question)
25a)[line 19]ìâáåäL'GAVO'AH- [if the animals which with the Korbanos are mixed may not be offered] to Heaven [but from which mundane benefit maybe derived]
b)[line 20]ìäãéåèL'HEDYOT- [if it is prohibited] for a common man [to derive benefit from the animals which with the Korbanos are mixed]
26)[line 20]àéîà ìàEIMA LO- I would have said that [the entire mixture does] not [become prohibited, since in that case there is no way to salvage the animals]
27)[line 20]äðé äåà, ãàéñåøé äðàä ðéðäåHANEI HU, D'ISUREI HANA'AH NINHU- it is those [animals] that [prohibit the entire mixture], since it is prohibited to derive benefit from them [and their Halachic status is therefore more stringent]
28)[line 22]äà úðà ìéä!HA TANA LEI!- [animals from which it is not prohibited to derive benefit] are [also] taught in our Mishnah!
29a)[line 23]îé ÷úðé (áëîä)?MI KA'TANI (B'CHAMA)?- is it taught (how large [of a mixture is prohibited by such animals in our Mishnah])? [I might have understood that the statement of "even one in ten thousand" applies only to the animals described in the first case of our Mishnah, which are more stringent since no benefit whatsoever may be derived from them.]
b)[line 23]("ëì ùäï" äúí ÷úðé)(KOL SHE'HEN HASAM KA'TANI)- ([the parameters of] "in any amount" are [clearly] taught there [only])
30)[line 23]åðéúðé äà åìà áòé äà?V'NISNI HA V'LO BA'I HA?- why not [then] teach [only the Mishnah in Temurah] and we would then not require [the end of our Mishnah]?
31)[line 24]ú÷ðúà àéöèøéëà ìéäTAKANTA ITZ'TERICHA LEI- [our Mishnah] is required [to teach the particulars of] how to resolve [the various possible scenarios (i.e., let them develop a Mum, offer them even though it is unclear who owns which Korban, treat them both as a Bechor, etc.)]
32)[line 26]ééï ðñêYAYIN NESECH - wine poured as a libation to an idol (YAYIN NESECH)
(a)One may not derive any benefit from wine poured as a libation to an idol. This is derived from the verse (Devarim 32:38) which equates such wine to an animal sacrificed to an idol. Wine poured as a libation to Avodah Zarah is termed Yayin Nesech.
(b)The Chachamim prohibited one from drinking wine belonging to a Nochri even when it had not been poured as a libation (Stam Yeinam) out of concern that Jews and Nochrim drinking wine together would lead to intermarriage. In order to avoid confusion between Yayin Nesech and Stam Yeinam, the Chachamim additionally instituted that one may not derive any benefit from Stam Yeinam. Although this prohibition is only mid'Rabanan in nature, it is very severe (see Chochmas Adam 75:1).
33)[last line]òáåãú ëåëáéíAVODAS KOCHAVIM (AVODAS KOCHAVIM: ISUR HANA'AH)
(a)One is prohibited from deriving any benefit from idols, items used in their service, or items used to adorn them (Devarim 7:26, 13:18). One who intentionally derives benefit from such items in front of two witnesses after receiving proper warning (Hasra'ah) receives two sets of Malkus (lashes).
(b)All such items must instead be destroyed (Devarim 7:5, 12:2).
(c)Money or items given in exchange for an idol or objects used in their service become forbidden like the Avodah Zarah itself.