[112a - 33 lines; 112b - 52 lines]
1)[line 4]ùéøé äãíSHEYAREI HA'DAM- the remainder of the blood
2)[line 10]ëåñ òåùä ãéçåé ìçáéøåKOS OSEH DICHUY L'CHAVEIRO- the blood from one cup makes the blood in the other cup rejected and unfit from being offered within
3)[line 15]àáåãä áùòú äôøùä îúäAVUDAH BI'SHE'AS HAFRASHAH MESAH- if an animal was designated as a Korban Chatas because the original animal was lost, the original animal is put to death (even if it is found before the second animal is sacrificed)
4)[line 19]àùí ùðéú÷ ìøòééäASHAM SHE'NITAK LI'RE'IYAH
Rebbi Yehoshua (Shevuos 12a) rules that an Asham animal that is in one of the five categories for which an animal that is a Korban Chatas is put to death (see Background to Zevachim 5:2) is put out to pasture until it develops a Mum (blemish), after which it is redeemed. Its value is used to purchase an Olas Nedavah for the Tzibur. (Rebbi Eliezer argues, ruling that the Asham animals are likewise put to death.)
PEREK #14 PARAS CHATAS
5)[line 24]ôøú çèàúPARAS CHATAS (PARAH ADUMAH)
(a)The Parah Adumah, an exclusively red-haired female cow, is burned on Har ha'Zeisim and its ashes are used for making a person Tahor if he is Tamei Mes. Only a cow that has not had a yoke placed upon it and has had no other work done with it is fit to be used as a Parah Adumah. A place is prepared for its slaughter on Har ha'Zeisim, opposite the gate to the Azarah (the courtyard of the Beis ha'Mikdash). After it is slaughtered, its blood is sprinkled in the direction of the Beis ha'Mikdash seven times. A cedar branch, some Ezov (hyssop) branches and a piece of crimson wool are thrown into the carcass of the cow while it is burning. (Bamidbar 19:1-26)
(b)Sereifas ha'Parah (burning the cow) is also performed on Har ha'Zeisim. A cedar branch, some Ezov branches and a piece of crimson wool, are thrown into the carcass of the cow while it is burning (Bamidbar 19:6).
(c)If a person (or utensil) became Tamei through touching Tum'as Mes or being in the same room as a corpse or something that is Metamei b'Ohel, 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) 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).
6)[line 29]åäîå÷öäVEHA'MUKTZAH
A Muktzah is an animal that has been set aside ("Muktzah") to be used as an offering for Avodah Zarah. It is unfit to be brought as a Korban. In order to give an animal the status of a Muktzah, some form of action must be performed upon it for Avodah Zarah purposes. Mere speech (Hekdesh l'Avodah Zarah) is not sufficient.
7)[line 33]áòìé îåí ÷áåòBA'ALEI MUM KAVU'A - permanently blemished animals (BA'AL MUM)
See Background to Zevachim 35:47.
112b----------------------------------------112b
8)[line 7]åîçåñø æîïU'MECHUSAR ZEMAN (MECHUSAR ZEMAN)
(a)Many services in the Beis ha'Mikdash are valid only if they are performed at specific times or during certain periods of time. Most Avodos relating to Korbanos, for example, must be performed during daytime hours. Should an Avodah be performed before the time at which it is valid, it is termed "Mechusar Zeman" — "lacking time" — and it is invalid.
(b)The slaughter of an animal Korban — as well as the Melikah performed upon sacrificial birds and the Kometz removed from a Korban Minchah, which are the equivalent for these Korbanos — must be performed during the day. If a Kohen performs one of these Avodos at night, it is Mechusar Zeman, and therefore Pasul. (For an exception, see Background to Yoma 29:27.)
9)[line 17]åìçí äôðéíV'LECHEM HA'PANIM
The Lechem ha'Panim (showbread) is an offering of 12 loaves (that are Matzah), which are arranged in two Sedarim (stacks), six loaves to each Seder, on the Shulchan ha'Zahav (Golden Table) of the Mishkan or Beis ha'Mikdash. The loaves are separated by wooden rods (Kanin) to allow air to circulate so that the bread will not spoil. Fresh loaves are arranged on the Shulchan every Shabbos and are left there until the following Shabbos. The Kohanim eat the loaves that are removed (Vayikra 24:5-9), half being given to the Kohen Gadol (learned from the word "l'Aharon") and half to the other Kohanim (from "l'Vanav"). A Kometz (the amount that will fit under the middle three fingers when they are pressed upon the palm) of Levonah is placed alongside each stack in a Bazach (bowl). After the loaves are removed, the Levonah is salted and burned on the Mizbe'ach. The offering of the Levonah permits the loaves to be eaten. (See Graphics to Menachos 94b for pictures and discussion of the Lechem ha'Panim.)
10)[line 17]åùéøé îðçåúV'SHEYAREI MENACHOS- the remainder of the Menachos, which are Kodshei Kodashim
11)[line 17]åäéåö÷VEHA'YOTZEK- and the one who pours [oil upon the flour of the Minchah]
12)[line 18]åäôåúúVEHA'POSES- and the one who breaks up the loaves of the Minchah offering into crumbs
13)[line 18]åäáåììVEHA'BOLEL- and the one who mixes [the flour of the Minchah offering with oil]
14)[line 18]åäîðéóVEHA'MENIF - and the one who waves (TENUFAH)
Waving portions of certain Korbanos and meal-offerings is called Tenufah; the Kohen, together with the owner of the Korban (when it is not a Korban Tzibur), waves them in all four directions and up and down (RASHI to Menachos 62a DH Molich. TOSFOS to Sukah 37b DH Kedei, ponders whether all Tenufos were done in this fashion, or whether some Tenufos only required lifting and lowering).
15)[line 18]åäîâéùVEHA'MAGISH - and the one who brings (HAGASHAH)
When a Korban Minchah (flour offering) is offered, a Kohen must take the utensil containing the Minchah and touch it to the southwest corner of the Mizbe'ach ha'Chitzon.
16)[line 19]åäîñãø àú äùìçïVEHA'MESADER ES HA'SHULCHAN- and the one who organizes the [Lechem ha'Panim upon the] Shulchan (see above, entry #8)
17)[line 19]åäîèéá àú äðøåúVEHA'METIV ES HA'NEROS - and the one who prepares the lights (HATAVAS HA'NEROS)
(a)Every evening a Kohen kindles the Menorah in the Beis ha'Mikdash (Hadlakas ha'Neros). The Kohen places enough oil into the lamps of the Menorah for it to burn throughout the entire night.
(b)In the morning, a Kohen cleans out the charred wicks and any oil that remain in the Menorah's lamps, and replaces them with fresh wicks and oil (Hatavas ha'Neros, or Dishun ha'Menorah). The spent wicks are placed in the pile of ashes next to the ramp of the Mizbe'ach formed by the Terumas ha'Deshen (see Background to Zevachim 46:2).
(c)The Hatavas ha'Neros is accomplished in two stages. First the Kohen cleans out five of the lamps. He then waits for a certain other Avodah to be performed, and only afterwards does he clean out the remaining two lamps of the Menorah. What Avodah was performed in between is the subject of a disagreement between Tana'im. The Rabanan understand that it is the burning of the Ketores, while Aba Sha'ul maintains that it is the application of the blood of the Korban Tamid to the Keranos of the Mizbe'ach. There are Rishonim who are of the opinion that all seven lamps of the Menorah are cleaned at once, according to certain Tana'im. (See Yoma 14a, Chart #2.)
(d)Some Rishonim assert that some or all of the lamps were lit in the morning as well as the evening. Also, the process described above is altered slightly if some of the lamps are still burning at the time of the Hatavas ha'Neros.
18)[line 22]îçåñø áâãéíMECHUSAR BEGADIM
(a)A Kohen who performs the Divine Service must wear the proper Bigdei Kehunah (see Background to Zevachim 17:16).
(b)A Kohen who performs the Divine Service while he is not dressed in the proper Bigdei Kehunah is liable for Misah b'Yedei Shamayim, as learned from Shemos 29:9 (Sanhedrin 83b), since he is considered like a Zar, a non-Kohen.
19)[line 23]øçåõ åãéí åøâìéíRECHUTZ YADAYIM V'RAGLAYIM
(a)It is a Mitzvas Aseh for the Kohanim to wash their hands and feet whenever they enter the Heichal of the Beis ha'Mikdash or when they do any Avodah (Divine service), as it states (Shemos 30:19-21), "v'Rachatzu Aharon u'Vanav Mimenu..." (Sanhedrin 83b).
(b)A Kohen places his right hand on his right foot and his left hand on his left foot, and bends over. Another Kohen sprinkles water from the Kiyor on his hands and feet (or, if he is alone, he places his hands and feet under the faucet of the Kiyor). Kidush Yadayim v'Raglayim is an Avodah, and therefore must be performed while standing. If a Kohen transgresses intentionally, and performs an Avodah without washing his hands and feet, he is Chayav Misah b'Yedei Shamayim and the Avodah is invalid (SEFER HA'CHINUCH #106).
(c)A Kohen has to wash his hands and feet only once every day, as long as he makes sure that they did not become Teme'im or dirty, and as long as he has not left the Azarah. There is a disagreement as to whether a Kohen who did Avodah all night is required to wash his hands and feet again in the morning. A Kohen who has not washed his hands and feet is prohibited to perform the Avodah (see Beraisa Sanhedrin 82b), but he is not liable to death.
20)[line 29]ìùéìäL'SHILOH- to Shiloh, the city in the portion of Efrayim where the Mishkan was built after the 14 years of conquest and apportionment of Eretz Yisrael. The Mishkan stood there for 369 years (Seder Olam Rabah 11).
21)[line 34]ìðåá åâáòåïL'NOV V'GIV'ON- to Nov and Giv'on. On the day that Eli the Kohen Gadol died upon hearing that the Aron had been captured by the Pelishtim, Shiloh was forsaken and the Mishkan was brought to Nov. When Shaul ha'Melech destroyed Nov and its Kohanim, the Mishkan was moved to Giv'on.