[19a - 24 lines; 24b - 47 lines]

1)[line 2]כל פרשה שנאמרה ונשניתKOL PARSHAH SHE'NE'EMRAH V'NISHNIS- any Parshah that was stated and repeated was repeated only for the sake of something new that was taught in it

2)[line 5]פרט למתעסקPERAT L'MIS'ASEK - this excludes the case of Mis'asek. (MIS'ASEK)

Mis'asek refers to the performance of an action completely different from that which the person intended to perform. For example, a person must bring a Korban Chatas for desecrating Shabbos only when he does a Melachah b'Shogeg, that is, for mistakenly not knowing that the day is Shabbos or for not knowing that the action that he did is a Melachah that is prohibited on Shabbos. However, a person who is Mis'asek, i.e. who does a completely different action from that which he intended to do, incurs no punishment whatsoever. (See Shabbos Chart #14, where the differences between Shogeg and Mis'asek are explained.)

3)[line 6]איכא בינייהו משמעות דורשיןMASHMA'US DORSHIN IKA BEINAIHU- the difference of opinion between them (Rebbi Eliezer and Rebbi Akiva) is the implication of the verse, i.e. the juxtaposition of "the carcass of a Sheretz" and "it escaped his awareness" in the verse that deals with this topic (Vayikra 5:2)

4)[line 11]העלם זה וזה בידו מהוHE'ELEM ZEH V'ZEH B'YADO MAHU?- where there is lack of awareness for this (Tum'ah) and for this (the place of the Mikdash), what is the law? According to the Mishnah (14a), if one forgot both that he is Tamei and that the place he is entering is the Beis ha'Mikdash, he is liable. This is the opinion of Rebbi Yishmael, who rules that forgetting either factor is cause for liability. According to Rebbi Eliezer and Rebbi Akiva, only the fact that he forgot the Tum'ah is cause for liability; the fact that he forgot the sanctity of the place is not.

5)[line 12]העלם טומאה בידו וחייבHE'ELEM TUM'AH B'YADO V'CHAYAV- one did not know about the Tum'ah and he is liable. If he left the Beis ha'Mikdash when he was reminded that he is Tamei, it is obvious that forgetting the Tum'ah is what caused him to transgress, and thus he is liable.

6)[line 13]העלם מקדש בידו ופטורHE'ELEM MIKDASH B'YADO U'FATUR- one was unaware of the sanctity of the Beis ha'Mikdash and is exempt. If he left the Beis ha'Mikdash and no mention was made of his Tum'ah, it is obvious that forgetting the Beis ha'Mikdash is what caused him to transgress, and thus he is exempt.

7)[line 19]שני שביליןSHENEI SHEVILIN- the case of "two paths," where one path is Tamei (since there is an item of Tum'ah in it), and one path is Tahor, and a person walked on one of the paths but does not know which

8)[line 22]הזה ושנה וטבלHIZAH V'SHANAH V'TAVAL - he was sprinkled on (on the third day) and it was repeated (on the seventh day), and he immersed in the Mikvah. (HAZA'AH)

If a person (or utensil) became Tamei through touching Tum'as Mes or being in the same room as a corpse or something that is Metamei b'Ohel, he must wait seven days to become Tahor. On the third and seventh days he must have spring water mixed with the ashes of the Parah Adumah (Mei Chatas) sprinkled on him. A person who is Tahor dips three Ezov branches that have been bound together into the mixture, and sprinkles them on the person who is Tamei. On the seventh day, he immerses in a Mikvah after the mixture is sprinkled on him in order to complete his Taharah (Bamidbar 19:17-19).

19b----------------------------------------19b

9)[line 1]ואפילו בקמייתאVA'AFILU B'KAMAISA?- and even in the first case [of the Beraisa]? (That is, he is still going to be Tamei anyway, since at some point prior to entering the Beis ha'Mikdash he certainly was Tamei!)

10)[line 4]מקצת ידיעהMIKTZAS YEDI'AH- partial knowledge. There is a disagreement in the Gemara whether partial knowledge is considered like full awareness or not.

11)[line 10]ספק ידיעהSAFEK YEDI'AH- uncertain awareness. In the case of the Gemara here, prior to the transgression he knew only that he was possibly Tamei, since he underwent the sprinking process between the times that he walked through the two paths. The Gemara's assumption is that when the Torah requires awareness, it requires definite awareness.

12)[line 17]אשם תלויASHAM TALUY- see Background to 17:20

13)[line 23]ידיעות ספיקות מתחלקות לחטאותYEDI'OS SEFEIKOS MIS'CHALKOS L'CHATA'OS

(a)A He'elem is a period of forgetfulness. A Yedi'ah is the knowledge that a person sinned. If a person sins repeatedly (for example, if he ate two or more k'Zeisim of Chelev) in one He'elem, and afterwards finds out that he has sinned, he must bring only one Korban Chatas to atone for his sins. However, if a person sins and then learns of his sin and subsequently forgets, and transgresses again, he must bring a separate Korban Chatas for each sin. Similarly, if a person commits different types of sins in one He'elem, he must bring a separate Korban Chatas for each sin.

(b)The Gemara here deals with Yedi'os Safek, the knowledge that there is a possibility that a person sinned. The Tana'im argue about whether Yedi'os Safek interrupt a person's transgressions such that he needs to bring multiple Ashamos Taluy or not.

14)[line 27]דלא כתיבא ידיעה בהדיאD'LO KESIVA YEDI'AH B'HEDYA- that initial awareness is not written explicitly in the Torah

15)[line 45]דשאוכל דאכילנא משמעD'SHE'OCHAL D'ACHILNA MASHMA- [the Mishnah implies] that "she'Ochal" means "I will eat"

16)[line 47]במסרביןB'MESARVIN- when they are pressuring (the swearer) to eat

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