[75a - 53 lines; 75b - 39 lines]
1)[line 3]מעשה לסתורMA'ASEH LISTOR- the story [with Raban Gamliel and his servant Tevi mentioned in our Mishnah] contradicts [the Halachah previously stated]!
2)[line 4]אסכלא מנוקבתASKELA MENUKEVES- a grill with gaps [between its bars, widely enough spaced for the Pesach to hang between them]
3)[line 8]שהסיקוSHE'HISIKO- that he has ignited
4)[line 8]בקליפי ערלהKELIPEI ORLAH (ORLAH)
(a)One may not derive any benefit from the fruit produced by a fruit tree in the first three years following its planting. These fruits are termed "Orlah" (Vayikra 19:23). This status applies not only to the fruit but also to the peel of the fruit (Kelipei Orlah).
(b)If one consumes a k'Zayis of Orlah fruit, he receives Malkus. According to most Rishonim one who derives benefit from Orlah (or any other food that is Asur b'Hana'ah) is punished with Malkus as well (TOSFOS Chulin 120a DH Ela). There are those, however, who maintain that for such a transgression one receives only Makas Mardus (Malkus instituted by the Rabanan; RAMBAM Hilchos Ma'achalos Asuros 8:16 -- see also Mishneh l'Melech to Yesodei ha'Torah 5:8).
5)[line 8]וגרפו ואפה בו את הפתV'GARFO V'AFAH BO ES HA'PAS- and he raked [the coals from] it and then baked bread [using the remaining heat]
6)[line 9]לדברי האוסרL'DIVREI HA'OSER- according to Rebbi, who maintains that bread baked directly upon coals of that which is forbidden to derive benefit (such as the peels of Orlah fruit or straw of Kil'ai ha'Kerem); see Pesachim 26b and Background to Pesachim 26:27.
7)[line 20]ואפילו גרפו נמי צלי אש הואVA'AFILU GARFO NAMI TZLI ESH HU- and even after the coals have been removed, that baked in the oven is considered to be "Tzli Esh" since the source of the heat is fire
8)[line 22]חתכוCHATCHO- if he cut into it [without severing any pieces from the whole, in order that it roast more quickly]
9)[line 25]מכות אשMICHVAS ESH (NIG'EI BASAR: SHECHIN U'MICHVAH)
(a)If one develops a white patch on his skin the size of a Gris (a Cilician bean, approximately the size of a dime) which appears to be Tzara'as (Nig'ei Basar), he must go to a Kohen, as the status of Tzara'as can only be determined by the pronouncement of a Kohen. If the Kohen ascertains that the whiteness of the patch is indeed the hue of a Nega Tzara'as, then the status of the individual depends on its appearance. If there are Simanei Tum'ah -- which include the spreading of the patch (Pisyon), unaffected skin in the middle of the patch (Basar Chai), or two white hairs growing in the patch (Se'ar Lavan) -- then the Kohen immediately declares him to be a Metzora. Such an individual is known as a Metzora Muchlat. If the Kohen does not find any Simanei Tum'ah, then he pronounces him Tamei for one week. At this point the person in question is known as a Metzora Musgar. After the week passes, the Kohen returns to see if the appearance of the patch has developed Simanei Tum'ah. If it has, the Kohen pronounces him a Metzora Muchlat. If it has not, the individual is once again a Metzora Musgar for the duration of a week. At the end of this second week, if no Simanei Tum'ah appear, the Metzora becomes Tahor. A Metzora Muchlat remains Tamei until his Simanei Tum'ah disappear. At that point -- after a Kohen determines that the Tzara'as has indeed departed -- he is Tahor once pronounced so by the Kohen.
(b)The four shades of white considered Tzara'as are: 1. Baheres, which is the color of snow; 2. Se'es, which is the color of clean, white newborn lamb's wool; 3. Sapachas of Baheres, which is the color of the plaster used to whitewash the Beis ha'Mikdash; 4. Sapachas of Se'es, which is the color of the white membrane found on the inside of an egg.
(c)Aside from the standard Nig'ei Basar, there are an additional three subcategories of Tzara'as that can affect a Jewish person, each of which has its own unique Halachos. These are Shechin/Michvah, Nesek, and Karachas/Gabachas.
(d)Shechin refers to Tzara'as affecting a boil, defined as a pustule, boil or blister resulting from exposure to heat from a source other than fire or friction; while Michvah refers to Tzara'as affecting a burn resulting from exposure to the heat of a fire. The Halachos of Shechin and Michvah are identical. One who develops Tzara'as on a Shechin or Michvah is declared a Metzora Musgar for only one* week. After that week the Kohen declares him to be either Tahor or a Metzora Muchlat. The Simanei Tum'ah for a Shechin or Michvah are limited to the spreading of the patch (Pisyon) and two white hairs growing in the patch (Se'ar Lavan). They are, however, distinct from one another in that a half-Gris of one cannot combine with a half-Gris of the other to be considered Tzara'as.
10a)[line 26]ברמץREMETZ- hot embers
b)[line 26]בסיד רותחSID ROSE'ACH- hot plaster
c)[line 27]בגפסיס רותחGIFSIS ROSE'ACH- hot gypsum (a type of plaster)
11)[line 28]חמי האורCHAMEI HA'UR- water heated by fire
12)[line 32]לגחלת של מתכתGACHELES SHEL MATECHES- hot pieces of metal
13)[line 33]בת כהןBAS KOHEN (SEREIFAS BAS KOHEN)
A woman who commits adultery after receiving the proper Hasra'ah (warning) from kosher witnesses is put to death by Chenek (choking). The daughter of a Kohen who commits such a transgression, however, does not receive Chenek, but rather Sereifah (burning through molten lead poured down her throat; Vayikra 21:9).
14)[line 34]פתילה של אברPESILAH SHEL AVAR- a string of [molten] lead
15)[line 37]וכל שכן אש עצמה?V'CHOL SHE'KEN ESH ATZMAH?- [this supposedly means that] fire itself [is] most certainly [an option]!
16)[line 38]ונקיף לה חבילי זמורותV'NAKIF LAH CHAVILEI ZEMOROS- let us surround her with bundles of vines
17)[line 38]ונקלהV'NIKLAH- and burn her
18)[line 47]בעגלאBA'AGALA- quickly
19)[line 47]אבר מעיקרוAVAR ME'IKARO- lead taken directly from its source [which is molten, though not due to exposure to fire]
20)[line 49]פרים הנשרפיםPARIM HA'NISRAFIM
(a)There are certain occasions when the Torah requires that a bull be brought as a Korban Chatas. On those occasions when a bull is brought as a Chatas, the blood of the Chatas is brought into the Heichal and sprinkled on the Paroches and the Mizbe'ach ha'Ketores. The meat of the bull is burned in its entirety in the same place outside of Yerushalayim where the ashes from the Mizbe'ach are deposited daily.
(b)These Korbenos Chatas include: 1. the bull offered by the Kohen Gadol as a Chatas on Yom Kippur, the blood of which is also sprinkled in the Kodshei Kodashim in addition to the above-mentioned areas (Vayikra 16:27); 2. the bull offered by the Kohen Gadol if he sins unintentionally, known as the Par Kohen Gadol (Vayikra 4:12); 3. the bull offered by the Sanhedrin if they erred in a Halachic ruling and caused the people to sin b'Shogeg, known as a Par He'elem Davar (Vayikra 4:21).
21)[line 49]"ושרף אותו על עצים באש [על שפך הדשן ישרף]""... V'SARAF OSO AL ETZIM BA'ESH [AL SHEFECH HA'DESHEN YISAREF]"- "... and he shall burn it upon wood in fire, [it shall be burned in the place where the ashes are deposited.]" (Vayikra 4:12)
22)[line 1]שפך הדשןSHEFECH HA'DESHEN- the "Makom Tahor" located outside [of the encampment in the desert in the time of the Mishkan, or outside of Yerushalayim in the time of the Beis ha'Mikdash,] where the ashes from the Mizbe'ach are deposited (Vayikra 4:12, 6:4)
23)[line 3]דשןDESHEN- ashes from the Mizbe'ach
24)[line 3]אף על פי שהצית האור ברובוAF AL PI SHE'HITZIS HA'UR B'RUBO- although the fire has caught on most [of the bull, make sure to continue burning it until it is completely consumed]
25)[line 3]רבינא אמרRAVINA AMAR- Ravina is answering the question of Rav Achdevoy bar Ami on 75a regarding the Gemara's assertion that Rebbi considers coals to be "Esh."
26)[line 4]כרוך ותניKRUCH V'TANI- bind ["Esh" and "Gacheles"] together and learn
27)[line 9]"[ולקח מלא המחתה] גחלי [אש]""[V'LAKACH MELO HA'MACHTAH] GACHALEI [ESH]..."- "And he should take a shovelful of fiery coals..." (Vayikra 16:12). This verse describes how the Kohen Gadol performs the incense service on Yom Kippur.
28a)[line 9]עוממותOMEMOS- nearly extinguished coals
b)[line 10]שלהבתSHALHEVES- a flame
c)[line 11]הלוחשותHA'LOCHASHOS- glowing, red-hot coals
29)[line 24]דשפייה למנא משחאD'SHAFYEI L'MANA MISHCHA- that he smeared the utensil (which holds the coals) with oil
30)[line 25]ואתלי ביה נוראV'ATLI BEI NURA- and lit it on fire
31)[line 26]לפני מלך בשר ודם אין עושין כןLIFNEI MELECH BASAR V'DAM EIN OSIN KEN- one would never [light a fire] in this way before a human king [as it produces an abundance of smoke]
32)[line 30]מחצה גחלת ומחצה שלהבתMECHTZAH GACHELES U'MECHTZAH SHALHEVES- a piece of wood which is mostly -- but not completely -- on fire
33)[line 31]אדעייל לגואיAD'AYIL L'GAVA'I- [and] by the time he is inside [the Kodshei Kodashim]
34)[line 33]אוממות או עוממות?OMEMOS O OMEMOS?- is Omemos spelled with an Aleph or an Ayin?
35)[line 34]"ארזים לא עממוהו בגן אלהים""ARAZIM LO AMEMUHU B'GAN ELOKIM"- "[even] the cedars in the garden of HaSh-m did not dim his [appearance]" (Yechezkel 31:8). This verse refers to Chiram, king of Tyre. The spelling of the word "Amemuhu" (obscure it) in this verse with the letter Ayin shows that the word Omemos should be spelled with an Ayin.
36a)[line 35]יקלוף את מקומוYIKLOF ES MEKOMO- he should peel [away the uppermost layer of the meat] from the area [which came into contact with the wall of the oven]
b)[line 35]יטול את מקומוYITOL ES MOKOMO- he should remove [a layer of meat as thick as a finger] from the area [which came into contact with the gravy]
c)[line 36]יקמוץ את מקומוYIKMOTZ ES MEKOMO- he should remove a three-fingered scoopful [of flour] from the area [where the gravy dripped into the flour]
37)[line 35]נטף מרוטבוNATAF ME'ROTVO- if some of its juices [which drip from the animal while it is roasting] dripped
38)[line 35]וחזר אליוV'CHAZAR ELAV- and bounced back up and were absorbed into the Pesach
39)[line 37]ידיחנוYADICHENU- he should rinse it off
40)[line 38]לא יעשנו דמים על בני חבורהLO YA'ASENU DAMIM AL BNEI CHABURAH- he should not request from those appointed to the Korban to pay for it
41)[last line]חם לתוך חםCHAM L'SOCH CHAM- see Background to 76:1 (next entry)