[78a - 16 lines; 78b - 17 lines]
1)[line 1]àéï ãí îáèì ãíEIN DAM MEVATEL DAM (MIN B'MINO EINO BATEL)
(a)When a forbidden object is mixed with a permitted object, the mixture becomes prohibited if most of the mixture is Isur, but is permitted if most of the mixture is Heter because of "Bitul b'Rov."
(b)The above applies when non-identical substances are mixed together. However, when a liquid mixes with an identical liquid, the Tana'im argue as to the status of the mixture. According to Rabanan, the Isur can still be nullified by a majority of Heter. According to Rebbi Yehudah, though, even a miniscule amount of Isur prohibits the mixture, since the Isur is not nullified at all. (When two identical dry substances become mixed together, all agree that the majority in the mixture determines the mixture's Halachic status.)
(c)Similarly, if the blood of Kodshim that must be cast on the Mizbe'ach mixes with blood that is unfit to be cast on the Mizbe'ach (e.g. Dam ha'Tamtzis), the Rabanan of Rebbi Yehudah rule that we follow the Rov (majority). If most of the mixture is Dam ha'Tamtzis, it is not fit for Zerikah. According to Rebbi Yehudah, we do not follow the Rov, and even if there is a miniscule amount of blood that is fit for Zerikah, Zerikah may be performed. With regard to blood that flows from a body after death, Rebbi Yehudah rules similarly, that even a miniscule amount is Metamei, even when it is mixed into blood that flowed from the body before death.
2)[line 2]ìàîäLA'AMAH- into the Amah, the channel of water that is an Amah wide and an Amah high, which passes through the Azarah of the Beis ha'Mikdash and empties into Nachal Kidron
3)[line 7]ùàéï ãéçåé áîöåúSHE'EIN DICHUY B'MITZVOS (YESH DICHUY ETZEL MITZVOS / EIN DICHUY ETZEL MITZVOS)
(a)"Dichuy" means "pushed off." This Halachic concept applies to certain cases in which a specific object is necessary for the fulfillment of a Mitzvah. If at one point that item is unfit for use as required, then Dichuy says that it may no longer be used even if it should then become fit. If, for example, one sanctifies an animal that has a Mum (blemish), Dichuy would not allow that animal to be offered upon the Mizbe'ach even after it has healed.
(b)There are two different scenarios in which Dichuy may apply. One, as in the previous example, is where the Dichuy was in existence from the beginning of the object's suitability for the Mitzvah. This is termed "Dichuy me'Ikara." If, however, the animal developed the Mum only after it was sanctified, this would be a question of "Nir'eh v'Nidcheh." This term refers to a situation in which the item was at first fit for use, end only afterward became unfit. Nir'eh v'Nidcheh is a more serious condition, as the object was actively deferred from the Mitzvah.
(c)In our Gemara, even though the first blood of the animal becomes invalid or exempt from covering when it falls into the water, it does not become permanently rejected from use for future Mitzvah fulfillment, and, therefore, when subsequent drops of blood turn the mixture red, it is then subject to the Mitzvah of covering.
4)[line 12]äúøàú ñô÷ ìà ùîéä äúøàäHASRA'AS SAFEK LO SHEMEI HASRA'AH - a warning that is in doubt is not considered a warning
(a)If a person transgresses a Lav for which the punishment is the death penalty or lashes, he can only be put to death or lashed if he has been given a proper Hasra'ah (warning). The warning must be, "Abstain, because this action is prohibited and you will be punished with the death penalty (or with lashes) for doing it," or something to that effect. The warning must specifically name the Lav or Av Melachah that the person is about to transgress. If the warning is, "Abstain, because this action might be prohibited...," it is called Hasra'as Safek. If it turns out that a transgression was done, the Amora'im argue as to whether Malkos may be administered. (See Insights to the Daf here for a discussion of what the actual Hasra'as Safek is in the case of the Gemara here.)
78b----------------------------------------78b
5)[line 7]ãéääDIHA- [if the appearance of red wine] becomes faint (and ceases to resemble wine)
6)[line 12]øå÷éïROKIN- spit
7)[line 14]îé çèàúMEI CHATAS
If a person (or utensil) became Tamei through touching a Mes, he must wait seven days to become Tahor. On the third and seventh days he must have spring water mixed with the ashes of the Parah Adumah (Mei Chatas; see Background to Zevachim 20:25) sprinkled on him. A person who is Tahor dips three Ezov branches that have been bound together into the mixture, and sprinkles them on the person who is Tamei. On the seventh day, he immerses in a Mikvah after the mixture is sprinkled on him in order to complete his Taharah (Bamidbar 19:17-19).