[17a - 45 lines; 17b - 27 lines]

1)[line 1]חריפי דפומבדיתאCHARIFEI D'FUMBEDISA- the "sharp" scholars of Pumbedisa, i.e. Eifah and Avimei, the sons of Rachba of Pumbedisa (Sanhedrin 17b)

2)[line 1]הקטרה מפגלת הקטרהHAKTARAH MEFAGELES HAKTARAH- the burning of the Kometz can effect Pigul in the burning of the Levonah; i.e. while burning the Kometz on the Mizbe'ach, the Kohen has intent to burn the Levonah the next day

3)[line 3]היכא דחישב ביה בשירים ולבונה במילתא קיימאHEICHA D'CHISHEV BEI B'SHIRAYIM, U'LEVONAH B'MILSA KAIMA- [this applies] where he had an intent of Pigul (while burning the Kometz) for the remnants of the offering, but the Levonah remained in its proper state

4)[line 11]הקטרה דומיא דהנךHAKTARAH DUMYA D'HANACH- the case of [Pigul while] burning [the Kometz] is similar to the case of [Pigul while involved with] these other Avodos

5)[line 19]עני מריANI MARI- did my master (Rav Chisda) say that [in the name of Rav?]

6)[line 24]אבלע לי רבי חנינא ותקילא לי ככוליה תלמודאיAVLA LI REBBI CHANINA U'SEKILA LI K'CHULEI TALMUDAI- this was imparted to me by Rebbi Chanina, and it is as dear to me as all of the rest of my learning

7)[line 31]דפשטא ליה מחשבה בכולה מנחהD'FASHTA LEI MACHSHAVAH B'CHULAH MINCHAH- because the Pigul intent spread throughout the entire Minchah

8)[line 33]דברי הכל אתנויהDIVREI HA'KOL ASNEYUHA- he learned the statement of "Divrei ha'Kol" (and he confused the word "Pigul" with "Pasul")

PEREK #3 HA'KOMETZ RABAH

9)[line 39]שאין אכילה והקטרה מצטרפיןSHE'EIN ACHILAH V'HAKTARAH MITZTARFIN- intent for eating and intent for burning do not combine

10)[line 44]מדאפקינהו רחמנא להקטרה בלשדון אכילהMIDE'APKINHU RACHMANA L'HAKTARAH B'LASHON ACHILAH- from the fact that the Torah refers to Haktarah as "eating"

17b----------------------------------------17b

11)[line 3]אף הקטרה בכזיתAF HAKTARAH B'K'ZAYIS- [the Rabanan derive from the use of the word "Achilah" with regard to the consumption of the Mizbe'ach] that even [the minimum amount for] Haktarah (which improper intent disqualifies) is a k'Zayis

12)[line 4]אכילה דאורחא משמעACHILAH D'ORCHA MASHMA- it implies an ordinary manner of eating; i.e. the invalidating intent is effective only when one intends to eat something that is meant to be eaten or to burn something that is meant to be burned on the Mizbe'ach

13)[line 4]לכתוב רחמנא אם האכל האכלLICHTOV RACHMANA IM HE'ACHOL HE'ACHOL- the Torah should have written, "He'achol He'achol," or "Ye'achel Ye'achel," and this would have taught these two laws

14)[line 13]השוחט את הזבח לשתות מדמו למחרHA'SHOCHET ES HA'ZEVACH LISHTOS MI'DAMO L'MACHAR- one who slaughters an offering with intent to drink some of its blood the next day; i.e. he has intent to eat beyond its time something that is meant for the Mizbe'ach

15)[line 15]להניח מדמו למחרL'HANI'ACH MI'DAMO L'MACHAR- [one who slaughters an offering with intent] to leave over some of its blood until the next day; i.e. he has intent neither to eat it nor to apply it to the Mizbe'ach the next day, but simply to refrain from applying it to the Mizbe'ach on that day as required

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