[119a - 40 lines; 119b - 59 lines]
1)[line 1]"והימים אשר מלך דוד על ישראל ארבעים שנה בחברון מלך שבע שנים ובירושלים מלך שלשים ושלש שנים ""VEHA'YAMIM ASHER MALACH DAVID AL YISRAEL ARBA'IM SHANAH: B'CHEVRON MALACH SHEVA SHANIM, UVI'YERUSHALYIM MALACH SHELOSHIM V'SHALOSH SHANIM" - "And the days that David ruled over Yisrael were forty years: in Chevron he ruled seven years, and in Yerushalayim he ruled thirty-three years." (Melachim I 2:11) (The Years of David ha'Melech's Reign)
(a)David ruled as king over the tribe of Yehudah in Chevron for seven years and six months (Shmuel II 2:11), and as king over the united Land of Yisrael for thirty-two years and six months (Metzudas David to Melachim I 2:11).
(b)This verse is part of the Gemara's proof that the Mishkan was in Nov and Giv'on for 57 years (see next entry).
2)[line 3]"ויחל לבנות(ו) [בחדש השני בשני] בשנת ארבע למלכותו""VA'YACHEL LIVNOS(O) [BA'CHODESH HA'SHENI BA'SHENI] BI'SHENAS ARBA L'MALCHUSO" - "He began to build [on the second day of the second month,] in the fourth year of his reign." (Divrei ha'Yamim II 3:2) (Shlomo ha'Melech Begins Building the Beis Ha'Mikdash)
(a)The Gemara proves that the Mishkan stood in Nov and Giv'on for 57 years. The Mishkan was set up in Nov when Shiloh was destroyed, and it was set up in Giv'on when Nov was destroyed. After the destruction of Shiloh and the death of Eli ha'Kohen, Shmuel ha'Navi reigned for 20 years, David ha'Melech reigned for 33 years in Yerushalayim (after Shmuel died), and Shlomo did not start to build the Beis ha'Mikdash until the fourth year of his reign. Altogether, this is 57 years.
(b)Shlomo ha'Melech began building the Beis ha'Mikdash in the 480th year after the Exodus from Egypt, or 440 years after the Jewish people entered Eretz Yisrael. Subtracting from 440 the 14 years in which the Mishkan stood in Gilgal and the 57 years that it stood in Nov and Giv'on, we are left with 369 years, the era of Mishkan Shiloh.
3)[line 8]כדי ליתן היתר בין זה לזהKEDEI LITEN HETER BEIN ZEH LA'ZEH- in order to grant permission for the use of Bamos between this one and the other one (that is, the verse teaches that from the close of the era of Mishkan Shiloh until the building of the Beis ha'Mikdash, sacrificing Korbanos on private Bamos is permitted)
4)[line 18]מעשר דגןMA'ASER DAGAN
5)[line 19]למעשר בהמהL'MA'ASER BEHEMAH (MA'ASER BEHEMAH)
(a)Every year, a person must collect all of the Kosher animals that were born during that year into a corral. As they leave the corral through a narrow opening, one by one, the owner counts them and marks every tenth one as Ma'aser Behemah. The Mitzvah of Ma'aser Behemah is stated in Vayikra (27:32), "v'Chol Ma'asar Bakar va'Tzon, Kol Asher Ya'avor Tachas ha'Shavet, ha'Asiri Yiheyeh Kodesh la'Sh-m." - "And all of the herds and flocks shall be tithed as they are counted under the rod, every tenth one being consecrated to HaSh-m."
(b)Ma'aser Behemah is eaten by its owner. If it has no Mum (blemish or defect), it is offered as a Korban on the Mizbe'ach and eaten by its owner in Yerushalayim. If it has a Mum, the owner may slaughter and eat it anywhere.
(c)If one designated the tenth animal as Ma'aser Behemah, no other animal can become Ma'aser Behemah afterwards. However, if two animals exited the corral at the same time and the owner designated both as Ma'aser (the tenth animal), both become Kodesh (one is considered Ma'aser Behemah, and the other must be brought as a Shelamim; see RASHI to Kidushin 51a DH v'Achad Asar). In addition, Ma'aser Behemah has the feature that it takes effect even in error. If the tenth animal was not called "tenth" but the animals that were next to the tenth animal were called "tenth," then they, too, become consecrated, according to all opinions. Beis Shamai cites a case where the owner called the ninth animal "tenth," the tenth, "ninth" and the eleventh, "tenth." The ninth animal is put out to pasture and may be eaten after it develops a Mum (blemish). The tenth animal is brought as the Korban Ma'aser Behemah. The eleventh animal is brought as a Korban Shelamim (Mishnah Bechoros 60a).
6)[line 22]בירהBIRAH- the Beis ha'Mikdash
7)[line 37]דלא מטיתוD'LO MATISO- that you have not arrived
8)[line 6]"[וישלך להם יהושע גורל בשלה לפני ה'] ויחלק (להם יהושע ויפל להם גורל בשילה על פי ה') [שם יהושע את הארץ לבני ישראל כמחלקתם]""VA'YASHLECH LAHEM YEHOSHUA GORAL B'SHILOH LIFNEI HASH-M] VA'YECHALEK [SHAM YEHOSHUA ES HA'ARETZ LI'VENEI YISRAEL K'MACHLEKASAM]" - "[And Yehoshua cast lots in Shiloh before HaSh-m,] and [Yehoshua] divided [the land before Yisrael according to the required division.]" (Yehoshua 18:10) (YEHOSHUA DIVIDES THE REMAINING LAND)
(a)Although a number of years had passed, Yehoshua was surprised to discover that seven tribes had still not captured their respective portions of land. In truth, as long as those territories had not been apportioned to their respective owners, they could not do much about it. Reuven, Gad, both halves of Menasheh, Yehudah, and Efrayim were the only tribes to have received their portions of land, which they had distributed among the families of the tribe. Shimon, Yisachar, Zevulun, Dan, Naftali, Gad, Asher, and Binyamin still needed to receive their respective portions of land.
(b)Levi of course, did not receive a portion of land like the other tribes. They were given the six, plus forty-two, cities of refuge.
(c)Yehoshua sent three emissaries per tribe to travel round Eretz Yisrael and to divide the land into seven portions, and to return to him in Shiloh. He then drew lots to determine which tribe would receive which portion. The portions were not equal; rather, each tribe received a portion of land to suit the size of the tribe. "A larger tribe received a larger portion, a smaller tribe, a smaller one."
(d)Once the seven tribes received their portion of land, they set about conquering it.
(e)The Gemara here teaches that since the distribution of the portions of land took place in Shiloh, the Torah refers to Shiloh as "Nachalah."
9)[line 12]"ויקח מנוח את גדי העזים ואת המנחה ויעל על הצור לה' [ומפלא לעשות ומנוח ואשתו ראים]""VA'YIKACH MANO'ACH ES GEDI HA'IZIM V'ES HA'MINCHAH, V'YA'AL AL HA'TZUR LA'HASH-M [U'MAFLI LA'ASOS, U'MANO'ACH V'ISHTO RO'IM.]" - "And Mano'ach took the kid-goat and the meal-offering, and he offered them on the rock to HaSh-m [and he (the angel) did wonders, as Mano'ach and his wife watched.]" (Shoftim 13:19) (Mano'ach and the Angel)
(a)See Background to Zevachim 108:8.
(b)The Gemara cites support from this verse for the view of Rebbi Shimon bar Yochai, who maintains that Bamos were permitted until the Beis ha'Mikdash was built in Yerushalayim. According to the opinion of Tana d'Vei Rebbi Yishmael, who maintains that Bamos were forbidden at that time (since the Mishkan in Shiloh was still standing), Mano'ach's offering was a Hora'as Sha'ah, a special allowance for that moment.
10)[line 17]וסימניך משכי גברא לגבריV'SIMANEICH MASHCHEI GAVRA L'GAVREI- and the mnemonic to remember the text is "the man drew the men over [to his side]"; i.e. the individual, Rebbi Shimon bar Yochai, drew the followers of Tana d'Vei Rebbi Yishmael away from their position to his own position
Semichah refers to the Mitzvah for a person to press his hands with all his might on the head of his animal sacrifice before it is slaughtered, as described in Vayikra (1:4).
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).
13)[line 46]מחיצה בדמיםMECHITZAH (B)[L]'DAMIM- a division for blood (between blood which is supposed to be placed on the upper half of the Mizbe'ach, and blood which is supposed to be placed on the lower half). This refers to the Chut ha'Sikra, which divides between the upper and lower halves of the Mizbe'ach. This division does not apply to a Bamah Ketanah.
14)[line 47]ריחוץ ידיםRICHUTZ YADAYIM
(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 in 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.
15)[line 51]יש חיצויYESH CHITZUY- there is a requirement of a separation. Even though the person consecrated the Olah with intent to offer it on a Bamah Ketanah, if he later offers it on the Bamah Gedolah he must follow the law that applies to offerings of a Bamah Gedolah and apply the blood below the Chut ha'Sikra.
16)[line 9]עולת במת יחיד שהכניסה בפנים קלטוה מחיצותOLAS BAMAS YACHID SHE'HICHNISAH BIFNIM KALTUHA MECHITZOS- if an Olah for a Bamas Yachid was brought inside [the Beis ha'Mikdash] (according to TOSFOS, it was slaughtered there; according to RASHI, it was slaughtered outside), the walls of the Azarah "capture it" (i.e. they do not allow it to be returned to a Bamas Yachid to be sacrificed, and it attains the law of Kodshei Bamas Tzibur in every respect)