[50a - 30 lines; 50b - 27 lines]

1)[line 1]דלא מסיים אתריהD'LO MESAYEM ASREI- the area of his Shevisah is not designated

2)[line 3]כל שאינו בזה אחר זה אפילו בבת אחת אינוKOL SHE'EINO B'ZEH ACHAR ZEH, AFILU B'VAS ACHAS EINO

(a)Any two actions which cannot be done successively, cannot be done simultaneously either. That is, any transaction or operation that cannot be done after a given transaction or operation has already been done, also cannot be done at the same time as the first operation (i.e. the two operations cannot take effect at once).

(b)Not only can these two things not take effect at one time, but even if one wanted only *one* of them to take effect (and not both of them) but he did not specify which one should take effect, in such a case neither one takes effect at all, because of the principle that anything that cannot be done successively, cannot be done simultaneously either. For example, when making an Eruv Techumin, one cannot be Koneh Shevisah in more than one set of four Amos. If one attempts to make his Makom Shevisah underneath a tree, which covers an area of eight Amos, but he does not specify in which four Amos of the eight his Shevisah will be, he does not acquire Shevisah anywhere. Since one cannot make an additional Makom Shevisah of four Amos if one already made a Makom Shevisah, he also cannot make his Makom Shevisah underneath the tree in "four out of eight Amos." In such a case, even one set of four Amos does not become his Makom Shevisah.

(c)The logic behind this principle ((b) above) is that since the person did not specify which of the two things should take effect, but he said vaguely that one of the two should take effect, it must be that his intention is that each one of the two take effect, at least in part. Since it is not possible for them to take effect at once, neither one of them takes effect at all. For this reason, in cases such as the separation of Ma'aser, even though the Ma'aser can only take effect on 10% of the grain, nevertheless since it can take effect on part of each and every particle, or half-particle, of grain and it is not necessary for the 10% to take effect all in one area, the 10% of Ma'aser can* take effect even though the person did not specify which part of the product it should take effect upon.

3)[line 5]ליקנו לי בארבע אמות מגו שמונהLIKNU LI B'ARBA AMOS MI'GO SHEMONAH- I intend to acquire Shevisah in four of the eight Amos that is the area under the tree

4)[line 11]המרבה במעשרותHA'MARBEH B'MA'ASROS- a person who designates more than a tenth of his produce as Ma'aser

5)[line 12]ומעשרותיו מקולקליןMA'ASROSAV MEKULKALIN- his Ma'asros are ruined; i.e. they are mixed with Tevel (untithed produce) and may not be eaten

6)[line 14]דאיתיה לחצאיןD'ISEI L'CHATZA'IN- that half of each grain can become Ma'aser

7)[line 15]תקדוש פלגא פלגא דחיטתאTIKDOSH PALGA PALGA D'CHITESA- "Half of each grain shall become Ma'aser."

8)[line 16]מעשר בהמהMA'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 (Vayikra 27:32).

(b)Ma'aser Behemah is eaten by its owner. If it has no Mum (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.

9)[line 22]עשירי ואחד עשר מעורביןASIRI VE'ACHAD ASAR ME'URAVIN- That is, if the 10th and 11th animals went out together, and he called them both #10, there is an indeterminable mixture of the tenth and eleventh animals. As a result, we consider them both to be Kadosh.

10)[line 21]תודהTODAH (KORBAN TODAH)

(a)The Todah (thanksgiving offering) is a form of Shelamim that is eaten for only one day and one night (Vayikra 7:15). 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).

(b)Before its slaughter, the owner presses his hands on the head of the animal (Semichah). The blood of the Todah is cast on the northeastern and southwestern corners of the Mizbe'ach ("Shenayim she'Hen Arba"). Nesachim (a flour offering consisting of flour and oil and a wine libation) are brought as part of the Korban (Bamidbar 15:3-12). The flour 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 southwest 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)An animal that was sacrificed as a Todah was brought together with forty loaves of bread, ten each of the following:

1.Chalos Matzos - Matzos mixed with oil;

2.Rekikin - flat Matzos saturated with oil;

3.Soles Murbeches - Matzos made of boiled flour mixed with oil;

4.Loaves of leavened bread. (Vayikra 7:12-13)

(d)One loaf of each type of bread was given to the Kohen who performed the Zerikas ha'Dam of the Todah (Vayikra 7:14). (These four loaves were known as Terumas Lachmei Todah.) The Chazeh (breast) and Shok (the two upper sections of the right hind leg, until the hip joint) of the Todah 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 on the day that it is slaughtered and the following night.

11)[last line]לאחריות קא מכויןL'ACHRAYUS KA MECHAVEN- he intends to bring the extra 40 loaves as insurance for the first 40 loaves, in case they get lost or become Tamei

50b----------------------------------------50b

12)[line 1]לקרבן גדול קא מכויןL'KORBAN GADOL KA MECHAVEN- he intended to bring a large offering of 80 loaves

13)[line 3]מקצת ביתו ניכרMIKTZAS BEISO NIKAR- part of the area of his Shevisah is recognizable; i.e. the four Amos in the center definitely contain part of the area of his Shevisah

14)[line 14]בתלTEL- an elevation (hill or mound)

15)[line 15]במקום שאין מסוייםMAKOM SHE'EIN MESUYAM- (lit. a place that is not designated or is not discernible from its surroundings) a place that does not have Mechitzos (partitions) or that is larger than 5000 square Amos (Beis Seasayim)

16)[line 16]מוסר שביתתו למכירMOSER SHEVISASO LA'MAKIR- he says to the one who recognizes the place, "my Shevisah is together with you"

17)[line 17]במהדברים אמורים? כשסיים ארבע אמות שקבעBAMEH DEVARIM AMURIM? K'SHE'SIYEM ARBA AMOS SHE'KAVA- This case seems to just be a repeat of the first case in the Beraisa, in which the person did not specify which 4 Amos his Shevisah is in. RASHI (DH Bameh Devarim Amurim) and the Ritva appear to explain that the difference between the two is simply that the first case involved a Makom Mesuyam (that is, an area surrounded by Mechitzos) and the latter case involved a Makom she'Eino Mesuyam, otherwise the two cases are indeed the same. The TORAS CHAYIM explains that the first time it is no more than a quote from our Mishnah, the second time is the Beraisa explaining the words of the Mishnah in more detail.

18)[line 20]גרמידיGARMIDEI- Amos

19)[line 24]ואם מיצעו עליו את התחוםV'IM MITZ'U ALAV ES HA'TECHUM- and if they placed the Eruvei Techumin [a distance of 2000 Amos in two opposite directions] with him exactly in the middle

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