[90a - 43 lines; 90b - 53 lines]
1a)[line 5]בקדשים קליםKODSHIM KALIM (KODSHIM KALIM / KODSHEI KODASHIM)
(a)The category of Kodshim Kalim -- "light" Korbanos -- includes Korbenos Shelamim, Todah, Ma'asar Behemah, Pesach and Bechor. These may be slaughtered anywhere in the Azarah, and may afterwards be eaten anywhere in Yerushalayim by any member of Klal Yisrael, men and women, as long as they are Tahor (Mishnayos Zevachim 5:6-8).
(b)The category of Kodshei Kodashim -- especially consecrated Korbanos -- includes Korbenos Olah, Chatas and Asham, as well as Menachos. These may be slaughtered only in the northern part of the Azarah, and those parts of these Korbanos which may be consumed may be eaten only in the Azarah, and only by Kohanim.
(c)The verse which teaches us that any part of a Korban which becomes Tamei must be burned is written regarding a Korban Shelamim, which is Kodshim Kalim.
b)[line 5]קדשים קלים ממון בעלים הואKODSHIM KALIM, MAMON BA'ALIM HU
(a)When one dedicates an item to Hekdesh, it leaves his possession and enters the possession of Hekdesh. Since he is no longer the owner, he may not sell it or give it as a present.
(b)Rebbi Yosi ha'Gelili rules, however, that this law only applies to Kodshei Kodashim (see previous entry) and Kodshei Bedek ha'Bayis (objects dedicated to Hekdesh which are not fitting to be offered as a sacrifice). Kodshim Kalim remain the property of their owner until they are slaughtered. According to this view, a person may betroth a woman with Kodshim Kalim. Likewise, he may sell them or give them as a present.
2)[line 19]באתננהB'ESNANAH (ESNAN)
An animal received by a harlot as compensation for her services may not be offered as a sacrifice (Devarim 23:19).
3)[line 20]ומחירMECHIR (MECHIR KELEV)
An animal that has been exchanged for a dog may not be offered as a sacrifice (Devarim 23:19).
4)[line 27]החייהו משהHACHAYEIHU MI'SEH- give him to eat from the lamb
5a)[line 27]מכדי אכילהMI'CHDEI ACHILAH- for his food
b)[line 27]מכדי מקחMI'CHDEI MEKACH- for any purchases
6)[line 35]החייהו לשהHACHAYEIHU L'SEH- lit. give the lamb all of its needs; i.e.. one may sell shares in his Korban Pesach in order to purchase that which he needs in order to fulfill the Mitzvos of the Seder night such as Matzah and Maror.
(a)A man who emits Zov at least twice, whether this occurs over the course of one day or two or consecutive days, is called a Zav. Zov is a clear discharge with the appearance of the white of a sterile or spoiled egg (in contrast to semen, which has the consistency of fresh egg white). Zov also may be a pus-like discharge resembling the liquid component of barley dough or soft barley batter. A Zav has the status of an Av ha'Tum'ah and may not enter "Machaneh Leviyah" (see Background to Pesachim 67:6).
(b)A Zav must count seven "clean" days during which he experiences no discharge in order to start his purification process. On the seventh day or following, he immerses himself in a Mikvah during the daytime. At nightfall he becomes Tahor (assuming that he continues to experience no emissions; Zavim 2:2).
(c)If a Zav emits Zov only twice, he need not bring a Korban. If he has discharged Zov three times, however -- whether over the course of one day or over two or three consecutive days, he must offer a Korban after completing his seven clean days in order to be able to enter the Beis ha'Mikdash or eat Korbanos.
8)[line 41]שומרת יום כנגד יוםSHOMERES YOM KENEGED YOM
The eleven days which follow the seven days of Nidah (see below, entry #17) are termed days of Zivah. If a woman experiences uterine bleeding during this time for either one day or two consecutive days, she is known as a Zavah Ketanah and is Teme'ah. As long as she experiences no bleeding for the following night and day, she may immerse in a Mikvah to become Tehorah. She may even immerse the morning immediately following the bleeding, although whether or not she becomes Tehorah is contingent upon whether or not she sees blood later on that day. A woman in such a situation is called a Shomeres Yom Keneged Yom, for she must *watch* the following day in order to determine whether or not she has continued to bleed.
If a woman has a show of blood for three consecutive days during her eleven days of Zivah, she attains the status of a Zavah Gedolah. In order to become Tehorah, she must count seven "clean days" during which she experiences no further bleeding. On the morning of the seventh clean day she may immerse in a Mikvah. As long as she experiences no further bleeding over the rest of that day she is Tehorah and no longer a Zavah. She must then offer a Korban Zavah in order to enter the Beis ha'Mikdash or partake of Kodshim. This Korban consists of two regular doves or turtle-doves, one offered as an Olah and the other as a Chatas.
10)[last line]טבול יוםTEVUL YOM
A Tevul Yom is a person or vessel that has immersed in a Mikvah, but requires night to fall before becoming completely Tahor. The Tum'ah level of a Tevul Yom is minimal; he or it is only considered a Sheni l'Tum'ah. This means that if he or it touches Terumah or Kodesh, the Terumah or Kodesh become Pasul and must be burned. Chulin that he or it touches does not become Tamei at all.
11)[last line]ומחוסר כפוריםMECHUSAR KIPURIM
(a)There are three stages in the Taharah (purification) process of a Zav, Zavah, Yoledes, or Metzora: (1) Tevilah (immersing in a Mikvah or Ma'ayan); (2) He'erev Shemesh (nightfall following the Tevilah); (3) bringing a Korban.
(b)The above Teme'im may not eat Terumah until nightfall after the Tevilah. They may not eat Kodshim until they have brought their Korbanos the following morning. A Tamei who has only completed the immersion stage is called a Tevul Yom until nightfall. After nightfall he is called a Mechusar Kaparah until he brings his Korban.
12)[line 1]ואין שוחטין וזורקין על טמא שרץEIN SHOCHATIN V'ZORKIN AL TEMEI SHERETZ
There is an opinion which maintains that the Shechitah and Zerikas ha'Dam of the Korban Pesach may not be performed on behalf of one who is a Temei Sheretz. Although he will be able to partake of the Pesach by the time it is eaten, he must wait until Pesach Sheni.
13)[line 5]שמשא ממילא ערבאSHIMSHA MIMEILA ARVA- the sun inevitably goes down
14)[line 7]שקינו בידוSHE'KINO B'YADO- he has his Korban of a pair (lit. nest) of birds ready [for the Kohanim to sacrifice]
15)[line 11]שבשופרותSHEBA'SHOFAROS (SHOFAR SHEL KININ)
In this context, a Shofar is a container for holding coins which is in the shape of a horn (wide at the base and thin on top). Its opening was narrow so that it would be impossible to remove its contents. There were thirteen Shofaros in the Beis ha'Mikdash, each one for a different purpose. The Shofar of Kinin was used by those who brought money for their obligatory birds for atonement, i.e. Zavim, Zavos, and Yoldos.
16)[line 39]דקלישא טומאהD'KELISHA TUM'AH- that his Tum'ah is weak (as he is prohibited only from entering the Beis ha'Mikdash and eating Kodshim)
(a)By Torah law, a woman who has her period is a Nidah for the following seven days, whether she sees blood only that one time or for the entire seven days. After nightfall on the seventh day, she may immerse in a Mikvah to become Tehorah.
(b)Although mid'Oraisa a Nidah is permitted to her husband on the night of the eighth day, she may not eat Terumah or Kodshim, nor enter the Beis ha'Mikdash, until after nightfall following* the eighth day.
(a)On the day upon which one of a person's seven closest relatives for whom he is required to arrange burial (father, mother, brother, sister, son, daughter, and spouse) passes away, he has the status of an Onen according to Torah law. An Onen who is a Kohen may not perform the Avodah in the Beis ha'Mikdash unless he is the Kohen Gadol (Vayikra 10:7, 21:1-4). Moreover, an Onen may not partake of Kodshim, Terumah, or Ma'aser Sheni.
(b) The Rabanan decreed that these prohibitions apply for a time after Aninus mid'Oraisa has passed. The Tana'im and Rishonim disagree, however, as to the nature of this Gezeirah. There is a Machlokes as well as to whether Aninus mid'Oraisa applies for the entire day of death or for only part of the day, under certain circumstances. With regard to these questions, Aninus may be broken into five time periods, as follows:
1.On the day of death, prior to the burial -- according to all opinions Aninus mid'Oraisa applies, as above.
2.On the day of death, following the burial -- according to Rashi (Pesachim 90b DH ha'Onen, Zevachim 15b DH Onen) only Aninus mid'Rabanan applies. According to the Ramban (Toras ha'Adam) Aninus mid'Oraisa still applies.
3.The night following the death (according to Rashi in #2, before the burial; according to Ramban in #2, even after the burial) -- the Tana'im disagree as to whether Aninus is mid'Oraisa or mid'Rabanan (Zevachim 99b). Most Rishonim rule that such Aninus is not mid'Oraisa but rather mid'Rabanan.
4.During the days following the day of death, even if the body has not been buried -- Aninus applies only mid'Rabanan (Zevachim 100b) until the end of the day of burial. Similarly, on the day of "Likut Atzamos" (when the remains of one of one's seven closest relatives are exhumed and re-buried), the Rabanan decreed that one is an Onen for that entire day.
5.The night following the day of burial -- the Tana'im (Zevachim 100b) disagree as to whether one is an Onen mid'Rabanan or not at all. The Halachah follows the opinion which states that he is not an Onen.