[5a - 39 lines; 5b - 33 lines]
Semichah refers to the positive commandment to lean with all of one's might on the head of his sacrifice before it is slaughtered (Vayikra 1:4).
2)[line 5]"וְסָמַךְ [יָדוֹ עַל רֹאשׁ הָעֹלָה,] וְנִרְצָה [לוֹ לְכַפֵּר עָלָיו]""V'SAMACH [YADO AL ROSH HA'OLAH,] V'NIRTZAH [LO L'CHAPER ALAV]"- "And he shall place [his hand on the head of the Olah,] and it shall become desirable for him [to gain atonement through it]" (Vayikra 1:4).
3)[line 8]עשאה לסמיכה שירי מצוהASA'AH L'SEMICHAH SHEYAREI MITZVAH- he treated the Mitzvah of Semichah as the remnants of a Mitzvah; i.e., he did not perform Semichah
4a)[line 9]כאילו לא כפרK'ILU LO KIPER- that he has not received atonement in ideal fashion
b)[line 9]וכפרV'CHIPER- although he has received atonement b'Di'eved [through the placing or sprinkling of its blood on the Mizbe'ach]
5)[line 10]תנופהTENUFAH (TENUFAS CHAZEH V'SHOK)
The chest and the right hind leg of a Korban Shelamim are held by their owner, while the Kohen places his hands underneath. They are then waved in the four directions of the compass, upward, and downward. The chest and leg are then presented as a gift to a Kohen (Vayikra 7:28-36).
6)[line 14]"[וְאִם דַּל הוּא וְאֵין יָדוֹ מַשֶּׂגֶת, וְלָקַח כֶּבֶשׂ אֶחָד אָשָׁם] לִתְנוּפָה לְכַפֵּר [עָלָיו...]""[V'IM DAL HU V'EIN YADO MASEGES, V'LAKACH KEVES ECHAD ASHAM] LI'SNUFAH L'CHAPER [ALAV...]"- "[And if he (the Metzora) is destitute and cannot afford (the three animals described earlier), he may take one ram as an Asham offering] to be waved to atone [for himself...]" (Vayikra 14:21).
7)[line 23]ולא קתני מפרישיןV'LO KA'TANI MAFRISHIN- and we did not learn [in our Mishnah] that they would separate [the understudy to the Kohen Gadol, which implies that he would step in when necessary even without having lived in the Lishkas Parhedrin for seven days]
8a)[line 24]ריבוי שבעה ומשיחה שבעהRIBUY SHIV'AH U'MESHICHAH SHIV'AH (BIGDEI KEHUNAH)
(a)Every Kohen wears four white linen garments while performing the Avodah. The Bigdei Kehunah are the Kutones (long shirt), Michnasayim (breeches), Avnet (belt), and Migba'as (hat).
(b)The Kohen Gadol wears an additional four garments whenever he performs the Avodah. These are the Tzitz (a thin gold band upon which the words "Kodesh la'Sh-m" are inscribed, worn upon the forehead), Ephod (apron), Choshen (breastplate), and Me'il (robe).
(c)The head-covering of the Kohen Gadol is referred to as a "Mitznefes" by the Torah; some Rishonim understand that the head-coverings of the Kohen Gadol and Kohen Hedyot differed in appearance (see TOSFOS 25a DH Notel).
(d)Upon his appointment to the post of Kohen Gadol, a Kohen dons the eight vestments of the Kohen Gadol and performs the Avodah for seven consecutive days to initiate his tenure (Shemos 29:30; see below, entry #10).
(e)In addition, upon each of these seven days the Kohen Gadol is anointed with Shemen ha'Mishchah, the special oil formulated by Moshe Rabeinu (see Background to Shekalim 16:4). The oil was placed upon his forehead and between his eyebrows.
9)[line 28]"וְכִפֶּר הַכֹּהֵן אֲשֶׁר יִמְשַׁח אֹתוֹ וַאֲשֶׁר יְמַלֵּא אֶת יָדוֹ לְכַהֵן תַּחַת אָבִיו...""V'CHIPER HA'KOHEN ASHER YIMSHACH OSO VA'ASHER YEMALEI ES YADO L'CHAHEN TACHAS AVIV..."- "And the Kohen who has been anointed and who has worn the eight vestments to act as Kohen Gadol in place of his father shall atone..." (Vayikra 16:32). This verse is written toward the end of the Parshah describing the Avodah of the Kohen ha'Gadol on Yom ha'Kipurim. The description of the Kohen Gadol is unnecessary, since it is clear from that which the Torah had specified Aharon until that point that the service of Yom Kipur is valid only when performed by the Kohen Gadol.
10)[line 30]"שִׁבְעַת יָמִים יִלְבָּשָׁם הַכֹּהֵן תַּחְתָּיו מִבָּנָיו, [אֲשֶׁר יָבֹא אֶל אֹהֶל מוֹעֵד לְשָׁרֵת בַּקֹּדֶשׁ]"SHIV'AS YAMIM YILBASHAM HA'KOHEN TACHTAV MI'BANAV, [ASHER YAVO EL OHEL MO'ED L'SHARES BA'KODESH]"- "The Kohen from his sons who is to succeed him, who will come to the Ohel Mo'ed to serve in the Kodesh, should wear them (the eight vestments) for seven days" (Shemos 29:30).
11)[line 35]מדאיצטריך קרא למעוטהMID'ITZTERICH KRA L'ME'UTAH- from that which the Torah required [the extra words "Asher Yimshach Oso" in Vayikra 16:32 (see above, entry #9)] to exclude [a seven-day anointing as prohibitive]
12)[last line]"וְעָשִׂיתָ לְאַהֲרֹן וּלְבָנָיו כָּכָה, [כְּכֹל אֲשֶׁר צִוִּיתִי אֹתָכָה; שִׁבְעַת יָמִים תְּמַלֵּא יָדָם]""V'ASISA L'AHARON UL'VANAV KACHAH, [K'CHOL ASHER TZIVISI OSACHAH; SHIV'AS YAMIM TEMALEI YADAM]"- "And you shall do thus to Aharon and his sons, [as all that I have commanded you; for seven days they shall be inaugurated]" (Shemos 29:35).
13a)[line 1]מילתא דכתיבא בהאי ענינאMILSA DI'CHESIVA B'HAI INYANA- that which is stated in [Parshas Tetzaveh, when HaSh-m commanded Moshe regarding what should be done during the Shiv'as Yemei ha'Milu'im. This is called the Parshas Tzava'ah].
b)[line 1]מילתא דלא כתיבא בהאי ענינאMILSA D'LO KESIVA B'HAI INYANA- that which is not stated in [Parshas Tetzaveh, but rather in Parshas Tzav, when the Torah describes what was actually done during the Shiv'as Yemei ha'Milu'im. This is called the Parshas Asiyah].
14)[line 3]יליף פתח פתחYALIF "PESACH" "PESACH"- learned [a Gezeirah Shavah from the extra words] "Pesach [Ohel Mo'ed" in the Tzava'ah (Shemos 29:32) and the extra words] "Pesach [Ohel Mo'ed" in the Asiyah (Vayikra 8:31)]
15)[line 4]"[וּפֶתַח אֹהֶל מוֹעֵד תֵּשְׁבוּ יוֹמָם וָלַיְלָה שִׁבְעַת יָמִים,] וּשְׁמַרְתֶּם אֶת מִשְׁמֶרֶת ה' וְלֹא תָמוּתוּ; כִּי כֵן צֻוֵּיתִי.""[U'FESACH OHEL MO'ED TESHVU YOMAM VA'LAILA SHIV'AS YAMIM,] U'SHMARTEM ES MISHMERES HASH-M V'LO SAMUSU; KI CHEN TZUVEISI"- "[And you should sit at the entrance to the Ohel Mo'ed seven days and nights,] and guard the charge of HaSh-m and you shall not die; for so I have been commanded" (Vayikra 8:35).
16)[line 5]ת"רTANU RABANAN- This Beraisa gives the reason why certain seemingly extraneous words are written in the Torah. Since the first of these phrases is synonymous with that just quoted by Rav Ashi, the Beraisa is quoted here, even though the two identical phrases are from different verses.
17)[line 5]"כִּי כֵן צֻוֵּיתִי"; "כַּאֲשֶׁר צִוֵיתִי"; "כַּאֲשֶׁר צִוָה ה'"(MISAS NADAV V'AVIHU)
(a)The Mishkan in the desert was dedicated on Rosh Chodesh Nisan, during the second year following the Exodus from Egypt. On that day, Aharon and his sons were initiated as Kohanim (servants) of HaSh-m. They offered special sacrifices for the consecration (Korbenos ha'Milu'im), along with the Korbanos that were to be offered every day. The latter group included the daily Tamid sacrifice, and, since it was the first of the month, the additional sacrifices (Korbenos Musaf) of Rosh Chodesh.
(b)As a display of their unbounded love for HaSh-m, Nadav and Avihu (righteous sons of Aharon) decided to offer Ketores (incense) in the Kodesh ha'Kodashim. Such an action had not been sanctioned by HaSh-m. When they proceeded to do so, a fire descended from the sky and entered their nostrils, consuming their souls but leaving their bodies intact. Aharon and his remaining sons Elazar and Isamar became Onenim (see next entry) upon the deaths of Nadav and Avihu. Nevertheless, they were instructed by Moshe to continue with the consecration ceremony. He told them to eat from the Korbanos as well, even though Onenim are normally prohibited from consuming Kodshim. Aharon accepted the death of his sons and the instruction to leave aside normal grieving procedures in silence, reaping great rewards for his restraint.
(c)Aharon and his sons proceeded to partake of all of Korbanos save one; they burned the Sa'ir Chatas of Rosh Chodesh. Moshe became upset with them over this perceived lack of compliance. Aharon explained that he and his sons had done the correct thing, and Moshe then remembered that he had indeed been taught this by HaShm. There is a Machlokes Tana'im as to why the Se'ir Chatas of Rosh Chodesh was burned. Rebbi Nechemyah maintains that it was burned due to the state of Aninus that Aharon and his sons were in then. The exception was made only for the special Korbanos ha'Milu'im, not the standard Korbanos of the day. Rebbi Yehudah and Rebbi Shimon maintain that it was burned due to that which it became Tamei.
(d)All of the three verses quoted by this Beraisa refer to this incident. "Ki Chen Tzuveisi" was the reason given by Moshe Rabeinu for why Aharon and his sons Elazar and Isamar should eat the Korban Minchah of the Milu'im. "Ka'Asher Tziveisi" were the words Moshe Rabeinu used when asking why his instructions were not followed. "Ka'Asher Tzivah HaSh-m" was the reason given by Moshe Rabeinu for why Aharon and his sons Elazar and Isamar should eat the chest and right hind leg of the ram offered in honor of the inauguration.
On the day upon which one of a person's seven closest relatives for whom he is required to arrange burial for (father, mother, brother, sister, son, daughter and spouse) passes away, he has the status of an Onen according to Torah law. An Onen who is a Kohen may not perform the Avodah in the Beis ha'Mikdash unless he is the Kohen Gadol (Vayikra 10:7, 21:1-4). Moreover, no Onen may partake of Kodshim, Bikurim or Ma'aser Sheni.
19)[line 7]בשעת מעשהB'SHA'AS MA'ASEH- at the time [that Moshe thought that Aharon and his sons had not followed his instructions]
20)[line 8]ולא מאלי אני אומרV'LO ME'ELAI ANI OMER- and not of my own volition do I say so [unlike as with the Se'ir Rosh Chodesh]
21)[line 9]מכנסיםMICHNASAYIM- breeches (see above, entry #8)
22)[line 10]בפרשהB'PARSHAH- the Parshas ha'Tzava'ah nor the Parshas ha'Asiyah (see above, entry #13, and below, entry #32)
23)[line 12]עשירית האיפהASIRIS HA'EIFAH (MINCHAS CHINUCH)
(a)On the day upon which a Kohen first performs the service in the Beis ha'Mikdash, he offers a Korban Minchah. This Korban is identical to the Minchas Chavitin offered by the Kohen Gadol every day.
(b)The Minchah consists of one-tenth of an Eifah of wheat flour. The dough is formed into twelve rolls that are boiled, baked, and then fried in olive oil in a flat pan. Six of these rolls are burned on the Mizbe'ach in the morning, and the remaining half towards evening (Vayikra 6:12; RAMBAM Hilchos Ma'aseh ha'Korbanos 13:2-4)
24)[line 13]כתיבי בענינא דבגדיםKESIVI B'INYANA D'BEGADIM- The Parshah describing the four garment worn by every Kohen (see above, entry #8) immediately precedes the Pasuk under discussion in our Gemara. Therefore, the letter Vav with which the Pasuk begins may be understood to be connecting the two subjects.
25)[line 16]מקרא פרשהMIKRA PARSHAH- the recitation of the Parshas ha'Tzava'ah
26a)[line 19]כיצד הלבישן?KEITZAD HILBISHAN?- in what order were Aharon and his sons dressed?
b)[line 19]כיצד הלבישן? מאי דהוה הוה!KEITZAD HILBISHAN? MAI D'HAVAH HAVAH!- Why is it important to know in what order they were dressed? What was done was done!
27)[line 20]לעתיד לבואLE'ASID LAVO- in the future [following the revival of the dead]
28)[line 21]ומשה [רבינו יבא] עמהם [ויאמר]!U'MOSHE [RABEINU YAVO] IMAHEM [V'YOMAR]!- and Moshe Rabeinu will be revived with them and tell us!
29)[line 22]למיסבר קראיL'MISBAR KERA'EI- to explain the (seemingly contradictory) Pesukim
30)[line 25]כתונתKUTONES- long shirt (see above, entry #8)
31)[line 25]מצנפתMITZNEFES- turban (see above, entry #8)
32a)[line 27]צוואהTZAVA'AH- [the part of] Parshas Tetzaveh [in which HaSh-m commanded Moshe regarding what should be done during the Shiv'as Yemei ha'Milu'im]
b)[line 27]עשיהASIYAH- [the part of] Parshas Tzav [in which the Torah describes what was actually done during the Shiv'as Yemei ha'Milu'im]
33)[line 28]אבנטAVNET- belt (see above, entry #8)