[76a - 40 lines; 76b - 22 lines]
1)[line 3]ואידך?V'IDACH?- And the other opinion? (How does the opinion that maintains that Nosen Ta'am li'Fgam is forbidden learn the verse that forbids the utensils of Nochrim? Perhaps the verse forbids only utensils on the same day that the Nochrim used them, when the absorbed food is not Nosen Ta'am li'Fgam, and on the next day, when the absorbed food is Nosen Ta'am li'Fgam, it is indeed permitted by the Torah (thus refuting the opinion that Nosen Ta'am li'Fgam is Asur)! The Gemara answers that this opinion holds that even the food absorbed on that day is slightly spoiled, and therefore we learn from the verse that Nosen Ta'am li'Fgam is nevertheless Asur.)
2a)[line 9]היתירא בלעHETEIRA BALA- it absorbed permitted food items (the Kodshim were permitted to be eaten when they were absorbed into the utensil)
b)[line 9]איסורא בלעISURA BALA- it absorbed forbidden food items (the food of Nochrim was forbidden when it was absorbed into the utensil)
3)[line 10]איסורא קא פליטISURA KA PALIT - it is expelling a forbidden food item (NOSAR)
(a)If any meat of a Korban remains after the time that was allotted for it to be eaten, it must be burned, as the Torah states, "בְּיוֹם זִבְחֲכֶם יֵאָכֵל, וּמִמָּחֳרָת; וְהַנּוֹתָר עַד יוֹם הַשְּׁלִישִׁי בָּאֵשׁ יִשָּׂרֵף" "b'Yom Zivchachem Ye'achel, umi'Macharas; veha'Nosar Ad Yom ha'Shelishi ba'Esh Yisaref" - "It shall be eaten the same day that you slaughter it, and on the next day; and anything that remains until the third day shall be burned in fire" (Vayikra 19:6; see Background to Shevuos 3:11).
(b)If a person eats a k'Zayis of Nosar b'Mezid (intentionally) after Hasra'ah (being forewarned), he is punished with Malkus (lashes); the Lav for eating Nosar is learned from the verse of the Milu'im (Shemos 29:34). If he was not given Hasra'ah, he is Chayav Kares. If he eats it b'Shogeg (unintentionally), he must bring a Korban Chatas (as with all sins for which one is liable to Kares b'Mezid) (SEFER HA'CHINUCH Mitzvah #215).
4)[line 12]שטיפה ומריקהSHETIFAH U'MERIKAH - purged and rinsed in water
(a)The Torah teaches that a utensil in which meat of the Korban Chatas was cooked must be kashered before it may be used for cooking other foods. The normal method of kashering a non-kosher utensil is used (due to the taste absorbed in the utensil which becomes Nosar; see preceding entry). However, for a utensil used with the meat of Kodshim, it is also necessary to perform "Merikah and Shetifah," purging and rinsing in water. The Torah states, "An earthenware utensil in which it (the meat of the Korban) was cooked must be broken (since it cannot be kashered); and if in a copper vessel it was cooked, then [that vessel must be] purged and rinsed in water" (Vayikra 6:21).
(b)In our Sugya, Rava (alt. Girsa: Rabbah) interprets the word "Mag'ilan" that is stated regarding a skewer or grill used for Kodshim as referring not to Hag'alah but to Merikah and Shetifah.
5)[line 14]"יַגִּיד עָלָיו רֵעוֹ""YAGID ALAV REI'O"- "The noise (Re'o) of the storm tells of it..." (Iyov 36:33) - Abaye interprets this verse as saying, "His companion (Re'o) will testify about it," as he proceeds to explain.
6)[line 17]באידך אחריתיB'IDACH ACHARISI- [teach all of the requirements in one Mishnah, and then you can teach one of the requirements] in the other [Beraisa].
7)[line 21]שלמיםSHELAMIM
(a)A person may offer a Korban in the Beis ha'Mikdash as a voluntary sacrifice (Nedavah), as it states in Vayikra 1:2. Voluntary Korbanos may be Olos (which are burned entirely on the Mizbe'ach, see Vayikra 1:2-17, 6:1-6), Shelamim (parts of which are eaten, see Vayikra 3:1-17, 7:11-21, 7:28-37), or Menachos (flour offerings, see Vayikra 2:1-13, 6:7-11, 7:9-10).
(b)Korbenos Shelamim that are offered by an individual may be brought from male or female sheep, cows, or goats. They are Kodshim Kalim, and may therefore be slaughtered in the entire Azarah (and not only in its northern part). Before its slaughter, the owner presses his hands on the head of the animal (Semichah). The blood of the Shelamim is cast on the northeastern and southwestern corners of the Mizbe'ach (Shenayim she'Hen Arba). Nesachim (a meal offering consisting of flour and oil, and a wine libation) are brought as part of the Korban (Bamidbar 15:3-12). The meal offering is completely burned on the Mizbe'ach and the wine is poured into one of the Sefalim (the silver libation pipes located at the top of the southwestern corner of the Mizbe'ach) (RAMBAM and RA'AVAD Hilchos Ma'aseh ha'Korbanos 2:1). The amount of flour, oil, and wine needed depends upon the animal offered, as specified in Bamidbar (ibid.).
(c)The Chazeh (breast) and Shok (thigh) of the Shelamim were given to the Kohen (Vayikra 7:34). Certain fats and other parts of the Korban were offered on the Mizbe'ach (Vayikra 3:3-4, 9-10, 14-15). The owner and his guests (men or women) eat the rest of the Korban inside the borders of the city of Yerushalayim. The meat may be cooked in any fashion and is eaten for two days and the intervening night.
8)[line 22]נותרNOSAR- See above, entry #3.
9)[line 22]חטאתCHATAS (CHATAS BEHEMAH)
(a)If a person commits a sin b'Shogeg (unintentionally) for which he would be Chayav Kares if he would have committed it b'Mezid (intentionally), he must bring a Korban Chatas. He brings a female goat or female sheep as his Korban Chatas. Since it is one of the Kodshei Kodashim (the highest sanctity of sacrifices), it may be slaughtered only in the northern part of the Azarah. Before its slaughter, the owner presses his hands on the head of the animal (Semichah) and confesses his sin.
(b)The Eimurim (certain fats and innards; see Background to Yevamos 7:8) are cast into the fire on the Mizbe'ach.
(c)The Kohanim eat the rest of the meat of the Chatas in the Azarah, on the day that it is offered and the following night.
10)[line 23]כי מבשל בה האידנא חטאת, הוי נותרKI MEVASHEL BAH HA'IDNA CHATAS, HEVEI NOSAR- when one cooks in it (in a pot) now the meat of a Chatas, it becomes Nosar [tomorrow]! (See above, entry #3.)
11)[line 24]כי הדר מבשל בה למחר או שלמים או חטאתKI HADAR MEVASHEL BAH L'MACHAR O SHELAMIM O CHATAS- when one again cooks in it (a pot) tomorrow, whether the meat of Shelamim or Chatas
12)[line 25]קא פליט נותר דחטאת דהאידנא בחטאת ושלמים דלמחרKA PALIT NOSAR D'CHATAS D'HA'IDNA B'CHATAS U'SHELAMIM DIL'MACHAR- the pot expels the Nosar of today's Chatas into the Chatas and Shelamim [that will be cooked in the pot tomorrow!
13)[line 27]אמרי לא, צריכאAMREI LO, TZERICHA- they said that no, it is necessary (that is, our answer does apply, but in the follow case)
14)[line 27]דכי מבשל בה חטאת האידנאD'CHI MEVASHEL BAH CHATAS HA'IDNA- when one cooks in it the meat of a Chatas now
15)[line 28]הדר מבשל בה האידנא שלמיםHADAR MEVASHEL BAH HA'IDNA SHELAMIM- one cooks again in it now (the same day) the meat of Shelamim
16)[line 29]דחטאת דלמחר ושלמים דאתמול בהדי הדדי קא שלים זמנייהוD'CHATAS DIL'MACHAR U'SHELAMIM D'ESMOL BA'HADEI HADADEI KA SHALIM ZIMNAIHU- for the Chatas of tomorrow and the Shelamim of the previous day (i.e. today) together complete their allotted times. (That is, the cooking of the Shelamim after the Chatas expels the absorbed Chatas from the pot, so that the following day, there is no Nosar in the pot when tomorrow's Chatas is cooked in it; the Shelamim taste in the pot remains permitted the following day, since the meat of Shelamim is eaten for two days.)
17)[line 30]והדר מבשל שלמים דלמחרV'HADAR MEVASHEL SHELAMIM DEL'MACHAR- and then one cooks (in the pot) tomorrow's Shelamim
18a)[line 32]האי קרידHAI KARID- (O.F. trestrest) [the absorbed, prohibited food of] this one (the skewer or grill of a Nochri) becomes deeply imbedded (in the walls of the grill, and thus the grill needs Libun in order to be permitted for a Jew to use. This is because the Nochri's grill is not used daily on a consistent basis. In contrast, the grills used for Kodshim are used many times each day, and thus they need only to be immersed in boiling water (Hag'alah) to expel the prohibited food particles.)
b)[line 32]האי לא קרידHAI LO KARID- [the absorbed, prohibited food of] this one (the pot used for Kodshim) does not become deeply imbedded (in the walls of the pot; see above)
19)[line 36]לא איתיה לאיסורא בעיניהLO ISEI L'ISURA B'EINEI- [at the time that the particles absorbed in the grill become forbidden because of Nosar,] the prohibited item is not physically observable (in a tangible state; therefore, the Isur is not as severe, and Hag'alah suffices to permit the vessel to be used)
20)[line 37]עד שתשיר קליפתןAD SHE'TASHIR KELIPASAN- until it sheds its outer surface area
21)[line 38]יורהYOREH- a cauldron
22)[last line]דודאDUDA- a boiler
23)[last line]אהדר ליה גדנפא דלישא אפומאAHADER LEI GEDANFA D'LISHA A'PUMA- he surrounded the mouth [of the boiler] with a rim of dough (so that the boiling water would collect and pass over the edge of the boiler)
76b----------------------------------------76b
24)[line 4]כבולעו, כך פולטוK'VOL'O, KACH POLTO - (lit. like it absorbed, it expels)
(a)The principle of "k'Vol'o Kach Polto" means that food particles that become absorbed in the walls of a utensil can be expelled from the walls of the utensil by using the same means that was used in their absorption.
(b)For example, if a prohibited food was cooked in a pot by boiling, in order to expel the food particles one must immerse the pot in boiling water. This is a fundamental principle in the laws of "Isur v'Heter."
25a)[line 4]מה בולעו בנצוצותMAH BOL'O B'NITZOTZOS- just as it absorbed through splattering of drops
b)[line 4]אף פולטו בנצוצותAF POLTO B'NITZOTZOS- so, too, it expels through splattering of drops
26)[line 6]ונועצהNO'ATZAH- one must thrust it into the ground
27)[line 9]גומותGUMOS- indentations or dips (in which prohibited food particles could get stuck)
28)[line 13]דשבור מלכאSHEVOR MALKA- King Shapur II, the king of Persia, who ruled 309-379 CE, during the Sassanid Dynasty
29)[line 14]פסק, אכלPASAK, ACHAL- he cut a piece and ate it
30)[line 14]פסק והב ליה לבאטי בר טוביPASAK V'HAV LEI L'VATI BAR TUVI- he cut a piece and gave to Bati bar Tuvi
31)[line 15]דצהDATZAH- he stuck it into the ground
32)[line 16]פסק הב ליה למר יהודהPASAK HAV LEI L'MAR YEHUDAH- he cut a piece and gave to Mar Yehudah
33)[line 17]וההוא גברא לאו בר ישראל הוא?!VEHA'HU GAVRA LAV BAR YISRAEL HU?!- and is that person (i.e. me) not also a Jew (that you feed him a prohibited item)?!
34)[line 18]מר, קים לי בגויהMAR, KIM LI B'GAVEI- the master (Mar Yehudah), I know him well (and I know that he would not eat anything prohibited)
35)[line 19]אידכרIDKAR- remember
36)[line 20]באורתאB'URTA- at night
HADRAN ALACH HA'SOCHER ES HA'PO'EL U'SLIKA LAH MASECHES AVODAH ZARAH
TAM V'NISHLAM SHEVACH LA'KEL BOREI OLAM