[a - 53 lines; b - 48 lines]

1)[line 1]השוחט את הבהמהHA'SHOCHET ES HA'BEHEMAH- one who slaughters a [non-sanctified] animal [outside of the Beis ha'Mikdash]

2)[line 2]להקטיר חלבהL'HAKTIR CHELBA- to burn its fats (see Background to 7:60)

3)[line 4]ילפינן חוץ מפניםYALFINAN CHUTZ MI'PNIM- we learn [laws that apply] outside [of the Beis ha'Mikdash (i.e., those regarding the slaughter of animals to idols)] from [those that apply] inside (i.e., those regarding the slaughter of Korbanos)

4)[line 6]בהאB'HA- in this case [of a non-sanctified animal slaughtered outside of the Beis ha'Mikdash with intent to dash its blood in idol worship]

5)[line 8]האHA- this case [of one who slaughtered a Korban Chatas with intent to dash its blood for the sake of a different Korban]

6)[line 13]מקום שאם אמר, "הריני שוחט חוץ לזמנו" שהוא כשרMAKOM SHE'IM AMAR, "HAREINI SHOCHET CHUTZ LI'ZEMANO" SHE'HU KASHER- a case in which he said, "My mindset is to slaughter this animal after the time within which it must be offered or eaten" it is valid [since he had no intent to do anything other than the slaughter at the wrong time - and the slaughter took place at the proper time]

7)[line 15]מקום שאם אמר, "הריני שוחט שלא לשמו" פסולMAKOM SHE'IM AMAR, "HAREINI SHOCHET SHE'LO LISHMO," PASUL- a case in which he said, "My mindset is to slaughter this animal as a Korban other than that which it is meant to be," it is invalid

8)[line 19]כרתKARES- [the Halachos of Pigul are stringent, as one who intentionally consumes a Korban that had become Pigul will receive] Kares

9)[line 21]שחטו על מנת לזרוק דמו חוץ למקומו, פסולSHACHATO AL MENAS LI'ZROK DAMO CHUTZ LI'MEKOMO, PASUL- if he slaughtered it with intent to later dash its blood outside of the area within which it must dashed, it is invalid. One who consumes such a Korban does not receive Kares, but rather Malkus (lashes).

10)[line 28]מקום שאם אמר, "הריני שוחט לשם פלוני" שהוא כשרMAKOM SHE'IM AMAR, "HAREINI SHOCHET L'SHEM PELONI" SHE'HU KASHER- a case in which he said, "My mindset is to slaughter this animal for another" it is valid [since the problem of Shinuy Be'alim does not apply to slaughter (see 4a)]

11)[line 34]לא תאמר בזריקהLO TOMAR BI'ZERIKAH- let [the Torah] refrain from teaching that Zerikah [is invalid when performed she'Lo Lishmo]

12)[line 34]תיתי מק"ו מבינייא משחיטה וקבלהTEISI MI'KAL VA'CHOMER MI'BEINAYA MI'SHECHITAH V'KABALAH- (lit. bring it) learn it from a Kal va'Chomer from between [that which] slaughter and receiving the blood [must be performed Lishmah]. This refers to a Mah ha'Tzad (see Background to 8:14) that unfolds as follows: Shechitah may be performed by a non-Kohen, and yet it is invalid when performed she'Lo Lishmah. All the more so Zerikah, which is invalid when performed by a non-Kohen, should be invalid when performed she'Lo Lishmah! Although Shechitah is invalid when performed upon a Korban Pesach with the mindset that it should not be eaten (4a), Kabalas ha'Dam does not have this limitation. Kabalas ha'Dam, however, may not be performed by a non-Kohen. Their common denominator is that they are Avodos and must be performed Lishmah; so too Zerikah, which is an Avodah, must be performed Lishmah.

13)[line 36]אין מחשבין מעבודה לעבודהEIN MECHASHVIN ME'AVODAH L'AVODAH- intent to perform a later service (i.e., Zerikas ha'Dam) in an invalidating manner while performing a different service (i.e., Shechitah) properly will not invalidate the Korban [since the intent did not take place at the time of Zerikah itself]

14)[line 37]ודלמא דמחשבין מעבודה לעבודהDILMA MECHASHVIN ME'AVODAH L'AVODAH- perhaps [the Torah included the extra teaching regarding Zerikah to stress that] intent to perform a later service in an invalidating manner while performing a different service properly will invalidate the Korban

15)[line 39]אידך פריך הכיIDACH PARICH HACHI- the other [opinion (i.e., Rebbi Yochanan)] asks as follows [upon the Mah ha'Tzad upon which Reish Lakish relies]

16)[line 40]טעונות צפוןTE'UNOS TZAFON- they must [be performed in] the north[ern part of the Azarah (see Background to 7:14)]

17)[line 40]חטאות הפנימיותCHATA'OS HA'PENIMIYOS - Korbenos Chatas whose blood is sprinkled inside the Sanctuary (CHATA'OS HA'PENIMIYOS)

[I] PAR KOHEN MASHI'ACH - The Bull Offered by the Kohen Gadol to Atone for his Mistaken Ruling

(a)If a Kohen Gadol issues a ruling in error, permitting a transgression punishable by Kares had it been transgressed intentionally, and then acts upon his ruling, he must offer a Par Kohen Mashi'ach to atone for his sin. This Korban consists of one bull offered as a Korban Chatas. If the sin committed was one of idolatry, then his Korban is identical to that offered by any individual in such a situation, and consists of a female sheep or goat.

(b)After its slaughter, the blood of the bull is sprinkled seven times in the Heichal (Sanctuary) of the Beis ha'Mikdash in the direction of the Paroches (curtain dividing the Heichal from the Kodesh ha'Kodashim). It is then applied to the Keranos (cubic Tefach posts placed upon the corners) of the Mizbe'ach ha'Ketores (the smaller altar located in the Heichal upon which incense is burned daily). The Sheyarei ha'Dam (remainder of the blood) is poured on the western Yesod (base) of the Mizbe'ach, whereas the Emurim (innards and certain fats) are burned on the Mizbe'ach ha'Chitzon (outer Mizbe'ach).

(c)The flesh and remaining parts of the bull are burned outside of Yerushalayim (Vayikra 4:1-12, Bamidbar 15:22-26). The clothing of those who carry the carcass out of the Azarah become Tamei. (According to Rebbi Shimon [Yoma 67b], those involved with burning the Paros are also Metamei Begadim.)

[II] PAR HE'ELEM DAVAR SHEL TZIBUR - The Bulls Offered by the Supreme Court to Atone for their Mistaken Ruling

(a)If the Sanhedrin (Supreme Court) issues a ruling in error, permitting a transgression punishable by Kares had it been transgressed intentionally, and those in Eretz Yisrael - either the majority of Klal Yisrael or most of the Shevatim - act upon their ruling, then the Sanhedrin must offer a Par He'elem Davar to atone for the nation. This Korban consists of a bull offered as a Korban Chatas. Rebbi Meir rules that the Sanhedrin must offer a single bull. Rebbi Yehudah maintains that each Shevet (tribe) offers a bull, for a total of twelve bulls. Rebbi Shimon is of the opinion that both are true, and a total of thirteen bulls are offered (Mishnah, Horayos 4b). If the sin committed was one of idolatry, then the Korban differs (see Background to Yevamos 9:1).

(b)After their slaughter, the blood of the bulls is sprinkled seven times in the Heichal in the direction of the Paroches. It is then applied to the Keranos (cubic Tefach posts placed upon the corners) of the Mizbe'ach ha'Ketores (the smaller altar located in the Heichal upon which incense is burned daily). The Sheyarei ha'Dam (remainder of the blood) is poured on the western Yesod (base) of the Mizbe'ach, whereas the Emurim (innards and certain fats) are burned on the Mizbe'ach ha'Chitzon (outer Mizbe'ach).

(c)The flesh and remaining parts of the bulls are burned outside of Yerushalayim (Vayikra 4:12-21). The clothing of those who carry their carcasses out of the Azarah become Tamei. (According to Rebbi Shimon [Yoma 67b], those involved with burning the Paros are also Metamei Begadim.)

(d)Both of these Korbanos require both Shechitah and Kabalas ha'Dam, whereas they do not require Zerikas ha'Dam.

18)[line 45]אשםASHAM- see Background to 7:58

19)[line 49]דמה למעלהDAMAH L'MA'ALAH- [the Halachah is stringent regarding these Korbanos and requires that] their blood be placed [upon the Mizbe'ach] above [the Chut ha'Sikra (a red line that horizontally divides the Mizbe'ach in half)]

10b----------------------------------------10b

20)[line 1]חוזרני חלילהCHOZRANI CHALILAH- it continually returns [to the other disproof, and you therefore have no source]. The Gemara will soon ask why it is not possible for Rebbi Eliezer to build a Mah ha'Tzad from Chatas and Pesach.

21)[line 2]"[וְסָמַךְ יָדוֹ עַל רֹאשׁ הַשָּׂעִיר וְשָׁחַט אֹתוֹ... חַטָּאת] הוּא""[V'SAMACH YADO AL ROSH HA'SA'IR V'SHACHAT OSO... CHATAS] (HI) [HU]"- "[and he shall lean his hand upon the head of the male goat and he shall slaughter it ...] it is [a Chatas]" (Vayikra 4:24). This verse is written regarding a goat offered by a king for an inadvertent sin (see Background to Sanhedrin 4:16a).

22)[line 4]"[וַאֲמַרְתֶּם, זֶבַח פֶּסַח] הוּא [לַה'...]""[VA'AMARTEM, ZEVACH PESACH] HU [LA'SH-M...]"- "[And you shall tell them, 'It is [a Pesach sacrifice to Hash-m...]'" (Shemos 12:27). In this verse, the Torah instructs one what to answer his son who asks, "What is this service to you?" (previous verse).

23)[line 5]"[וְהִקְטִיר אֹתָם הַכֹּהֵן הַמִּזְבֵּחָה אִשֶּׁה לַה'; אָשָׁם] הוּא""[V'HIKTIR OSAM HA'MIZBECHAH ISHEH LA'SH-M; ASHAM] HU"- "[And the Kohen shall burn them on the Mizbe'ach as a fire offering to Hash-m;] it is [an Asham]" (Vayikra 7:5). This verse refers to the burning of the fats and innards (Emurim) of the Korban Asham (see Background to 7:60).

24)[line 11]הקטרת אימוריןHAKTARAS EIMURIN- burning of the fats and innards (see Background to 7:60)

25)[line 13]"כַּחַטָּאת כָּאָשָׁם; [תּוֹרָה אַחַת לָהֶם...]""KA'CHATAS KA'ASHAM; [TORAH ACHAS LA'HEM...]"- "An Asham is as a Chatas; [they have one law - they belong to the Kohen who effects atonement through them]" (Vayikra 7:7).

26)[line 16](ולמיהדר) [וליהדר] דינא ולייתי במה הצד?(UL'MEIHADAR) [V'LEIHADAR] DINA V'LAISI B'MAH HA'TZAD?- why cannot [Rebbi Eliezer] send the teaching back and forth [between a Chatas and a Pesach] and derive [that which an Asham must be offered Lishmah] through a Mah ha'Tzad [since both are eaten and may not be offered she'Lo Lishmah, and therefore so too an Asham]?

27)[line 18]יש בהן צד כרתYESH BA'HEN TZAD KARES- they share a common denominator of Kares [since a Chatas is offered to atone for one who transgressed an Aveirah punishable by Kares, and one who does not offer a Korban Pesach is punished with Kares]

28)[line 19]לימא ליהLEIMA LEI- why did not [Rebbi Yehoshua] say to [Rebbi Eliezer in order to disrupt his teaching]

29)[line 20]נכנס דמה לפני ולפניםNICHNAS DAMAH LIFNAI V'LIFNIM- its blood enters the inner sanctum [of the Heichal under certain circumstances, such as in the case of the bull and goat offered by the Kohen Gadol on Yom ha'Kipurim (see Background to Gitin 54:40; see also above, #17)]

30)[line 21]חטאות החיצונותCHATA'OS HA'CHITZONOS- those Korbenos Chatas whose Avodah is performed entirely outside [of the Heichal such as in the case of a standard Chatas]

31)[line 21]שאם נכנס דמה [לפני] ולפנים פסולה?SHE'IM NICHNAS DAMAH [LIFNAI] V'LIFNIM PESULAH?- [why did not Rebbi Yehoshua] say to Rebbi Eliezer in order to disrupt his teaching that a Korban Asham cannot be derived from a Chatas Chitzonah since] if the blood of [such a Chatas] enters the Heichal it invalidates the Korban (Vayikra 6:23) [unlike an Asham]?

32)[line 23][ולימא ליה] שכן מכפרת על חייבי כריתות?[V'LEIMA LEI] SHE'KEN MECHAPERES AL CHAYEVEI KERISOS?- [and why did not Rebbi Yehoshua say to Rebbi Eliezer that a Chatas is more stringent than an Asham] since it atones for sins that are punishable by Kares?

33)[line 24]חטאת דשמיעת הקולCHATAS D'SHEMI'AS HA'KOL- see Background to 8:23

34)[line 25]טעונה ארבע מתנותTE'UNAH ARBA MATANOS- requires four [separate] applications of blood [to the corner posts of the Mizbe'ach (see Background to 7:14)]

35)[line 26]כל הדמים טעונה ארבע מתנותKOL HA'DAMIM TE'UNAH ARBA MATANOS- [According to Rebbi Yishmael,] the blood of all [Korbanos] requires four [separate] applications [and when a Kohen performs the Avodah of Shetayim she'Hen Arba such as with a Shelamim (see Background to 7:10) or Asham (see Background to 7:58) he must make certain to apply the blood separately to each side of each Keren]

36)[line 26](שכן טעונה) על ארבע קרנות(SHE'KEN TE'UNAH) AL ARBA KERANOS- [and why did not Rebbi Yehoshua say to Rebbi Eliezer that a Chatas is more stringent than an Asham] (since it requires) [blood to be applied] on each of the four cubic-Amah posts on the corners of the Mizbe'ach?

37a)[line 27]אצבעETZBA- [that which the blood of a Chatas must be applied with the] finger [of the Kohen, as opposed to an Asham when the vessel holding the blood is tilted against the Mizbe'ach]

b)[line 27]קרןKEREN- [that which the blood of a Chatas must be applied to] the cubic-Amah posts of the Mizbe'ach [as opposed to the blood of an Asham which must be applied to the Mizbe'ach below the Keranos]

c)[line 27]חודהCHUDAH- [that which the blood of a Chatas must be applied vertically] to the corner [of the Mizbe'ach in a downward motion, as opposed to the blood of an Asham which must be applied horizontally to the sides of the Mizbe'ach]

38)[line 28]חד מתרי תלת טעמי נקטCHAD MI'TREI TELAS TAIMEI NAKAT- he mentioned [only] one of two or three reasons [to differentiate between a Chatas and an Asham that he had at his disposal]

39)[line 29]אשם נמי דמו למעלהASHAM NAMI DAMO L'MAILAH- the blood of an Asham is also applied above [the Chut ha'Sikra, since Rebbi Eliezer derives laws of an Asham from those of a Chatas]

40)[line 30]עולהOLAH- a Korban Olah (see Background to 7:16)

41)[line 30]כלילKALIL- completely burnt [upon the Mizbe'ach]

42)[line 31]חטאת העוףCHATAS HA'OF

(a)The offering of a Chatas ha'Of consists of three procedures:

1.MELIKAH - Standing on the floor near the southwestern corner of the Mizbe'ach, the Kohen holds the bird in his right hand and slaughters it by piercing its neck from the back with his right thumbnail. He makes sure to cut through one Siman (either the trachea or the esophagus), but not to sever the entire neck of the bird.

2.HAZAYAH - The Kohen sprinkles some blood directly from the neck of the bird onto the Mizbe'ach below the Chut ha'Sikra (a red line which runs from halfway up one end of the Mizbe'ach to halfway up the other, dividing the top half of the Mizbe'ach from the bottom half).

3.MITZUY - The Kohen presses the cut neck of the bird to the Mizbe'ach, squeezing its blood onto the Mizbe'ach.

(b)Once this process is complete, the entire Chatas ha'Of is eaten by Kohanim in the Azarah (inner courtyard of the Beis ha'Mikdash). No part of this Korban is burned upon the Mizbe'ach.

43)[line 32]מין זבחMIN ZEVACH- a type of animal offered as a sacrifice

44)[line 32]לא ראי זה כראי זה, ולא ראי זה כראי זה...LO RE'I ZEH K'RE'I ZEH...- the characteristics of this one are unlike the characteristics of this one.... This is the terminology often used by the Gemara when setting up a Mah ha'Tzad (see Background to 8:14).

45)[line 33]קודש קדשיםKODSHEI KODASHIM- sacrifices with a high degree of Kedushah (see Background to 9:3)

46)[line 35]אין להן קצבהEIN LA'HEM KITZVAH- they do not have a set price

47)[line 35]יש לו קצבהYESH LO KITZVAH- it has a set price [as it must be worth a minimum of two Sela'im]

48)[line 36]"הַכֹּהֵן הַמְחַטֵּא אֹתָהּ [יֹאכְלֶנָּה...]""HA'KOHEN HA'MECHATEI OSAH [YOCHALENAH...]"- "The Kohen who performs the service of the Chatas [shall eat it...]" (Vayikra 6:19).

49)[line 39]ההוא "אותה" לאו דוקאHA'HU "OSAH" LAV DAVKA- the word "Osah" is not specific regarding that [Halachah of Lishmah]

50)[line 39]הכא נמיHACHA NAMI- [why not say that] here too [regarding the Halachah of that which the blood must be applied above the Chut ha'Sikra]

51)[line 40]עולת העוףOLAS HA'OF

(a)The offering of a bird as a Korban Olah consists of four procedures:

1.MELIKAH - Standing on the Sovev (a ledge around the Mizbe'ach; see Background to Yoma 22:15) of the Mizbe'ach, on the southeastern corner, the Kohen holds the bird in his right hand and slaughters it by piercing its neck from the back with his right thumbnail. He makes sure to cut through one Siman (either the trachea or the esophagus), but not to sever the entire neck of the bird.

2.MITZUY - The Kohen presses the cut neck of the bird to the Mizbe'ach, squeezing its blood onto the Mizbe'ach above the Chut ha'Sikra (red line) that horizontally divides the Mizbe'ach in half.

3.HAKTARAS HA'ROSH - The Kohen salts the head and throws it on to the fire atop the Mizbe'ach.

4.HAKTARAS HA'GUF - The Kohen removes the crop and surrounding feathers of the bird (according to some Tana'im, the crop and the intestines - Zevachim 65a) and throws them on to the pile of ash at the side of the ramp of the Mizbe'ach. He then tears the bird apart (Shesiyah), salts it, and throws it into the fire.

52)[line 40]הא מני?HA MANI?- whose opinion is it [that maintains that an Olas ha'Of is not an exception to this Halachah]?

53)[line 41]האי מקום לחוד והאי מקום לחודHAI MAKOM L'CHUD V'HAI MAKOM L'CHUD- the place [where the blood of a Korban Chatas is applied] is distinct from the place [where the blood of a Chatas ha'Of is applied]

54)[line 42]דמים התחתוניםDAMIM HA'TACHTONIM- blood that must be applied to below [the Chut ha'Sikra]

55)[line 42]מחוט הסיקרא ולמטהMI'CHUT HA'SIKRA UL'MATAH- [anywhere] below the red line that divides the Mizbe'ach horizontally in half

56)[line 43]במה דברים אמוריןBA'MEH DEVARIM AMURIN- when is this true [that blood applied above the Chut ha'Sikra may be applied anywhere on the Mizbe'ach]

57)[line 44]גופה של קרןGUFA SHEL KEREN- the cubic-Amah post on the corner of the Mizbe'ach itself

58)[line 45]כל דמים שנכנסו [לכפר] להיכל (לכפר) פסוליםKOL DAMIM SHE'NICHNESU [L'CHAPER] L'HEICHAL (L'CHAPER) PESULIN- the blood of any Korban [and not just a Korban Chatas] that is offered outside of the Heichal which enters the Heichal to atone invalidates the Korban (see 82a)

59)[line 47]רבנן מאי (טעמא) [טעמייהו]?RABANAN MAI TAIMA[IHU]?- what is the reasoning of the Rabanan? [Do they not compare an Asham to a Chatas?]

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