[27a - 36 lines; 27b - 29 lines]
1)[line 1]האי מיבעי ליה לגופיהHAI MIBA'I LEI L'GUFEI- [the mention of Kohanim in] that Pasuk is necessary to teach that only Kohanim may light the fire on the Mizbe'ach
2)[line 2]דהוה מסבר ליה לבריהD'HAVA MESABAR LEI L'BREI- that he was explaining [the statement of Chizkiyah] to his son [against the backdrop of the following Beraisa from Toras Kohanim]
3)[line 3]וכי מאין באתV'CHI ME'AYIN BASA?- and from where are you coming?; i.e., why would we have otherwise thought that a non-Kohen may not slaughter a Korban?
(a)The offering of a Korban consists of four primary actions. These four Avodos are Shechitah (slaughtering), Kabalas ha'Dam (collecting the lifeblood of the Korban in a vessel), Holachah (bringing the blood to the Mizbe'ach) and Zerikah (dashing the blood upon the Mizbe'ach).
5)[line 12]דלאו עבודה דמעכבא כפרה היאD'LAV AVODAH D'ME'AKVAH KAPARAH HI- for it is not a service upon which the atonement of the owner of the Korban is dependent. (The Avodah which atones, when necessary, for he who offers the Korban, is the Zerikas ha'Dam; see Background to 24:10.)
6)[line 15]"הנתחים""HA'NESACHIM"- "the dismembered limbs [of the Korban]" (Vayikra 1:8)
7)[line 17]ואימא למעוטי סידור שני גזירי עציםV'EIMA L'ME'UTEI SHNEI GEZIREI ETZIM- let us say that ["v'Archu..."] excludes [the placement of] the two Amah square blocks of wood upon the arrangement of wood atop the Mizbe'ach [before the offering of the afternoon Tamid from the necessity of being performed by a Kohen]
8)[line 18]דיבחאDIVCHA- [a component of the service relating to] a[n animal] sacrifice
9)[line 25]ואימא הכי נמי לגופיהV'EIMA HACHI NAMI L'GUFEI- see Insights
10)[line 31]"וערכו" שנים"V'ARCHU" SHNAYIM- [the word] "v'Archu" [which is written in plural form, refers to] two [Kohanim]
11)[line 32]לטלה שטעון ששהL'TLEH SHE'TA'UN SHISHAH- that a sheep requires six [Kohanim to offer it upon the Mizbe'ach; five to transport its various limbs, and one to carry its intestines (see Background to 26:23:1-6)]
12)[line 1]הוי אומר זה טלהHAVEI OMER ZEH TLEH- I would say that this is the sheep [of the Korban Tamid, which requires a new arrangement of wood and a new fire atop the Mizbe'ach every morning (Vayikra 6:5)]
13)[line 2]חייבCHAYAV- liable [to receive Misah b'Yedei Shamayim]
14)[line 2]כיצד הוא עושהKEITZAD HU OSEH?- [after a Zar has arranged the Ma'arachah and incurred the punishment of Misah,] what can he then do [to validate the Ma'arachah for use in burning Korbanos]? (RITVA)
15a)[line 3]פורקהPORKAH- he takes it apart
b)[line 4]פורקה זרPORKA ZAR- that is, it is not necessary for the Kohen to take apart the arrangement, only that he rearrange it
16)[line 6]אברים ופדריםEVARIM U'PEDARIM (HEKTER CHALAVIM V'EVARIM)
(a)All of the service performed in the Beis Ha'Mikdash must be performed during the day. This includes the slaughter of the Korban and all of the subsequent Avodos up to and including the application or dashing of its blood upon the Mizbe'ach. If there was no time to burn its Chalavim (certain fats, also called Pedarim) and Evarim (limbs) during the day, however, then they may be placed on the fire atop the Mizbe'ach for the entire following night. As long as the Zerikas ha'Dam was performed before nightfall, the Korban is kosher.
17)[line 7]תרומת הדשןTERUMAS HA'DESHEN
(a)Every morning, a Kohen removes some of the ashes of the consumed sacrifices heaped upon the Mizbe'ach. He then places them southeast of the Mizbe'ach alongside its ramp, at a distance of three Tefachim (approx. 10.5 inches) away from the ramp and 10 Amos from the foot of the ramp (Vayikra 6:3).
18)[line 9]קידש ידיוKILDESH YADAV (KIDUSH YADAYIM V'RAGLAYIM)
(a)It is a Mitzvas Aseh for a Kohen to wash his hands and feet whenever he enters the Heichal of the Beis ha'Mikdash, as well as prior to the performance any part of the Avodah (Divine service) (Shemos 30:19).
(b)The manner of washing is as follows: The Kohen bends down and places his right hand on his right foot and his left hand on his left foot. A different Kohen sprinkles water from the Kiyor on his hands and feet. (If he is alone, he places his hands and feet under a faucet of the Kiyor). Kidush Yadayim v'Raglayim is an Avodah, and therefore must be performed while standing.
(c)A Kohen need not wash his hands and feet more than once a day, as long as he makes certain that they do not become Temei'im or dirty, and as long as he has not left the Azarah. There is a disagreement as to whether or not a Kohen who spent the entire night performing Avodah must wash his hands and feet again in the morning.
(d)A Kohen who intentionally performs Avodah without washing his hands and feet is liable to receive Misah b'Yedei Shamayim, and his Avodah is disqualified (SEFER HA'CHINUCH #106).
19)[line 13]עבודת יום היאAVODAS YOM HI- The verse states that the Shnei Gezirei Etzim must be placed atop the Mizbe'ach in the morning (Vayikra 6:5)
20)[line 13]אלא מעתהELA ME'ATA- now that we have established [that the placement of the Shnei Gezirei Etzim is so significant an Avodah that a) it must be performed only during the day, and b) A non-Kohen who places them is Chayav Misah b'Yedei Shamayim]
21)[line 14]אשתמיטתיהISHTAMITSEI- it slipped away from him
22)[line 19]משום מעשה שהיהMISHUM MA'ASEH SHE'HAYAH- [a Payis was designated in order to select the Kohen to perform the Terumas ha'Deshen only] due to what had occurred [namely, that a Kohen fell and broke his leg in the footrace which had previously determined which Kohen would do so]
23)[line 24]והא אנן לא תנן הכיV'HA ANAN LO TNAN HACHI- but we learned a Beraisa which seems to say [that the Shnei Gezirei Etzim need] not [be placed atop the Mizbe'ach only during the daytime]
24)[line 25]הממונהHA'MEMUNEH- a) the assistant Kohen Gadol (Segan) (RASHI 15b); b) the Kohen in charge of the Payis (who was not the Segan) (TOSFOS Yoma 15b DH Amar, Menachos 100a)
25)[line 25]זמן השחיטהZMAN SHECHITAH- the time to slaughter the Korban Tamid [which may only be slaughtered during the daytime, as all Korbanos must (Vayikra 19:6)]
26a)[line 26]הך דלית לה תקנתאHACH D'LEIS LAH TAKANTA- the Korban Tamid, for which there is no remedy [should it be slaughtered too early
b)[line 27]הך דאית לה תקנתאHACH D'IS LAH TAKANTA- the Shnei Gezirei Etzim, for which there is a remedy [if they are placed too early; namely, to remove them and place them again]