[132a - 48 lines; 132b - 53 lines]
1)[line 10]פיקוח נפשPIKU'ACH NEFESH- the saving of a life
2)[line 16]עצם כשעורהETZEM KI'SE'ORAH (TUM'AS MES: OHEL, MAGA, MASA)
(a)The bones of a Mes are Metamei through Ohel (i.e. a covered space that is at least one Tefach in length, width and height) only under one of three conditions:
1.They constitute a quarter of a Kav (Rova ha'Kav);
2.They are the majority of the human body (whether they are the majority of the build (Rov Binyano) of the body or the majority of the number (Rov Minyano) of 248 bones;
3.The bone is a complete skull or a complete spinal column.
(b)In order to be Metamei through Maga (touching) and Masa (carrying), it is enough for the bone to be the size of a Se'orah (a grain of barley).
3)[line 17]רביעית דםREVI'IS DAM
The blood that comes out of a dead body is Metamei b'Ohel if there is a Revi'is (approximately 86 or 150 cc, depending upon the differing Halachic opinions) of it in one location.
4)[line 27]מחוסרי כפרהMECHUSAREI KAPARAH
(a)There are three stages in the Taharah (purification) process of a Zav, Zavah, Yoledes, and Metzora:
1.Tevilah (immersing in a Ma'ayan for a Zav, or a Mikvah for the others),
2.He'erev Shemesh (nightfall after the Tevilah),
(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 immersed is called a Tevul Yom until nightfall. After nightfall he is called a Mechusar Kaparah (lit. one who is lacking atonement) until he brings his Korban.
(a)A Zav, Zavah, Yoledes, and Metzora have the possibility of bringing a poor-man's Korban, i.e. two doves or two turtle-doves. A Zav and a Zavah always bring two doves or two turtle-doves as their Korban, one as an Olah and one as a Chatas.
(b)A Yoledes and a Metzora bring a Korban according to what they can afford. A Yoledes brings a male sheep as an Olah and a dove or turtle-dove as a Chatas. If she cannot afford a sheep, she brings a dove or turtle-dove as her Olah, also.
(c)A Metzora brings three animals for his Korban: two male sheep and one female sheep. One of the male sheep is brought as an Olah; the other is brought as an Asham. The female sheep is brought as a Chatas. If he could not afford to buy all of these animals, he may bring two doves or two turtle-doves as the Olah and the Chatas. The Asham, however, must be a sheep.
(a)A person is called an Onen mid'Oraisa on the day of death of one of his seven closest relatives for whom he is required to arrange for burial (i.e. father, mother, brother, sister, son, daughter, and wife). Chazal (Zevachim 101a) learn the Halachah of Aninus from the verse, "v'Achalti Chatas ha'Yom, ha'Yitav b'Einei HaSh-m?" (Vayikra 10:19). Among the Halachos that apply to an Onen is that a Kohen Onen is prohibited from doing the Avodah in the Beis ha'Mikdash unless he is the Kohen Gadol (Vayikra 10:7, 21:1-4). Moreover, an Onen (even the Kohen Gadol) may not eat Kodshim, Bikurim, and Ma'aser Sheni.
(b)Besides the prohibition against an Onen performing the Avodah, eating Kodshim, etc. mid'Oraisa, the Rabanan extended the prohibitions even after Aninus mid'Oraisa has passed. However, the Tana'im and Rishonim argue as to the nature of this Gezeirah. They also argue as to whether Aninus mid'Oraisa always applies for the entire day or for part of the day in certain cases. With regard to these questions, Aninus may be broken into five time periods, as follows:
1.The day of death, before burial: according to all opinions Aninus mid'Oraisa applies, as above.
2.The day of death, after burial: according to RASHI (to 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 after the day of death (according to Rashi in #2, before burial; according to Ramban in #2, even after burial): the Tana'im argue if the Aninus is mid'Oraisa or mid'Rabanan (Zevachim 99b). Most of the Rishonim rule that the Aninus is not mid'Oraisa but rather mid'Rabanan.
4.The days after the day of death, even if the body has not been buried: Aninus only applies mid'Rabanan (Zevachim 100b) until the end of the day of burial. Also on the day of "Likut Atzamos" (when the remains of one of the close relatives are exhumed and re-buried elsewhere), the Rabanan decreed that the person is an Onen for that entire day.
5.The night after the day of burial: the Tana'im (Zevachim 100b) disagree about whether the person is an Onen mid'Rabanan or not at all, and the Halachah follows the opinion that he is not an Onen at all.
7)[line 42]מחוורתאMECHAVARTA- it is clearly correct
(a)When a Jew develops a mark that looks like Tzara'as, a Kohen must ascertain whether or not it is a Nega Tzara'as. If it is indeed a Nega Tzara'as, the Kohen tentatively pronounces him Tamei for one week, making him a Metzora Musgar (Hesger Rishon). The Kohen returns after a week to see what changes, if any, occurred to the mark. If there are no changes, the person remains a Metzora Musgar (Hesger Sheni) and the Kohen returns after the second week. If there are still no changes the Kohen pronounces the person to be Tahor. If the Kohen confirms the Tum'ah of the Metzora due to the appearance of Simanei Tum'ah in the mark, the Kohen pronounces him a Metzora Muchlat. A Metzora Muchlat remains Tamei until his Simanei Tum'ah go away.
(b)The names and colors of four types of marks that make a person a Metzora are:
1.Baheres, which is the color of snow;
2.Se'es, which is the color of clean, white newborn lamb's wool;
3.Sapachas of Baheres, which is the color of the plaster used to whitewash the Beis ha'Mikdash;
4.Sapachas of Se'es, which is the color of the white membrane found on the inside of an egg.
(c)The Simanei Tum'ah for marks that appear on the skin (Nig'ei Basar) are:
1.the mark spreads (Pisyon);
2.at least two white hairs (Se'ar Lavan) grow inside the mark after the Nega Tzara'as appears; or
3.a patch of healthy skin (Michyah) appears in the middle of the Nega.
9)[line 5]עונשין ואזהרות הרבהONSHIN V'AZHAROS HARBEH- many Avos Melachos (and their respective Toldos) and the punishments for them
10)[line 13]בהרתBAHERES- See above, #8b(1)
11)[line 37]אתיא מביניאASYA MI'BEINAYA- it is learned through a logical inference from the Pesukim that refer to the Milah of a Gadol and the Pesukim that refer to the Milah of a Katan