[29a - 31 lines; 29b - 22 lines]
1a)[line 1]הרהורי עבירהHIRHUREI AVEIRAH- lustful thoughts
b)[line 1]קשו מעבירהKASHI ME'AVEIRAH- weaken the body more than the actual performance of the forbidden act
2)[line 1]ריחא דבישראREICHA D'BISRA- the smell of [roasting] meat [which causes a person to salivate more than the actual consumption of the meat]
3a)[line 2]שילהי דקייטאSHILHEI D'KAITA- the [heat of the] end of the summer
b)[line 2]קשיא מקייטאKASHI MI'KAITA- is more likely to make one ill than the [heat of the beginning of the] summer
4)[line 3]תנורא שגיראTANURA SHEGIRA- a preheated oven [which is more easily fired up]
5)[line 3]אישתא דסיתואEISHATA D'SISVA- a fever contracted in the winter
6)[line 4]תנורא קריראTANURA KERIRA- a cold oven [which requires more effort to fire up]
7a)[line 4]מיגמר בעתיקתאMIGMAR B'ATIKA- learning an old [Sugya after one has forgotten it]
b)[line 5]חדתאCHADTA- a new [Sugya that one has never learned]
8)[line 5]טינא בר טינאTINA BAR TINA- mortar made from [hardened, crushed] mortar [mixed with water, which is harder to mix than mortar made from fresh clay mixed with water]
9)[line 6]דרביD'REBBI- that [which] Rebbi [stated in a Beraisa (28b), that the light of the rising sun spreads in all directions]
10)[line 6]"לַמְנַצֵּחַ, עַל-אַיֶּלֶת הַשַּׁחַר; [מִזְמוֹר לְדָוִד.]""LA'MENATZE'ACH, AL AYELES HA'SHACHAR; [MIZMOR L'DAVID]."- "To the conductor, upon the gazelle (alt. antelope; alt. roe deer or red deer) of the morning, [a song for David]" (Tehilim 22:1).
11)[line 7]קרניה מפצילותKERANEHA MAFTZILOS- her antlers (that is, the antlers of the males of the species) branch off
12)[line 8]נמשלה אסתר לאילהNIMSHELAH ESTHER L'AYALAH- The Gemara (Megilah 15b) explains that David ha'Melech was praying for Esther, who was to live approximately 500 years later, when he composed this psalm.
13)[line 10]רחמה צרRACHMAH TZAR- [the passage to] her uterus is narrow (see Insights for an explanation of this Gemara)
14)[line 16]אסתר ניתנה לכתובESTHER NITNAH LI'CHTOV
(a)The Gemara (Megilah 7a) records a disagreement between Amora'im whether Megilas Esther is included among the books of Tanach (Nitnah li'Chtov) or whether it is meant to be read in public on Purim but not to be written down as part of Tanach (Lo Nitnah li'Chtov).
15)[line 21]תפלתן של צדיקיםTEFILASAN SHEL TZADIKIM- According to this understanding, the word "Shachar" refers to Tefilah. An example of this usage is "... even my spirit shall plead to you (Ashachrecha) within me" (Yeshayah 26:9).
16)[line 24]אימתEIMAS- Our Gemara assumes at this point that when the Mishnah states that the Kohen Gadol was brought down to the Mikvah, it is continuing the story of what occurred when the light of the rising moon was mistaken for that of the sun. Since the Kohen Gadol must immerse himself in a Mikvah only after daybreak, his previous immersion was invalid. The Gemara asks, "When did this story take place?"
17)[line 26]מאור הלבנה מי איכאME'OR HA'LEVANAH MI IKA?- is the light of the [rising] moon present [close to daybreak on the tenth of the month? The moon rises at that time only at the end of the month!]
18)[line 29]לא זו בלבד אמרוLO ZU BILVAD AMRU- not only did they say this [that an animal that was slaughtered as a Korban prior to daybreak is invalid and must be burned]
19)[line 30]מליקת העוףMELIKAS HA'OF (OLAS HA'OF)
(a)The offering of the Olas ha'Of consists of four procedures:
1.MELIKAH - Standing on the Sovev (see Background to Yoma 22:15) of the Mizbe'ach, on the southeastern corner, the Kohen holds the bird in his right hand and pierces its neck from the back with his right thumbnail, making sure to cut through one Siman (either the trachea or the esophagus).
(b)MITZUY - The Kohen presses the cut neck of the bird to the Mizbe'ach, squeezing its blood onto the Mizbe'ach above the Chut ha'Sikra (red line) that horizontally divides the Mizbe'ach in half.
(c)HAKTARAS HA'ROSH - The Kohen salts the head and throws it on to the fire atop the Mizbe'ach.
(d)HAKTARAS HA'GUF - The Kohen removes the crop and surrounding feathers of the bird (according to some Tana'im, the crop and the intestines - Zevachim 65a) and throws them on to the pile of ash at the side of the ramp of the Mizbe'ach. He then tears the bird apart (Shesiyah), salts it, and throws it into the fire.
20)[line 30]קמיצת מנחהKEMITZAS MINCHAH
(a)Korbenos Minchah are offerings that contain flour. In all private Menachos, a Kometz (a handful) of the offering is burned on the Mizbe'ach ha'Chitzon. The remainder of the Minchah (the Sheyarei ha'Minchah) is eaten by male Kohanim in the Azarah, since the Korban Minchah is in the category of Korbanos known as Kodshei Kodashim (see Background to Zevachim 104:29).
(b)A Kometz is defined as that which can be held between the middle three fingers and the palm. The Kohen places his hand in the mixture and removes one handful. He then wipes away the excess extending beyond his three middle fingers using his thumb and pinky until only the Kometz remains.
(c)Kemitzah is only performed when a Minchah is offered by a non-Kohen. A Minchah offered by a Kohen is entirely burned on the Mizbe'ach.
(d)A Kometz of Levonah (frankincense or oliban, a gum resin that comes from trees found in present-day Arabia and India) is placed on top of most Menachos and is later offered upon the Mizbe'ach ha'Chitzon. (For many other details regarding the offering of and the various types of Menachos, see Background to Menachos 2:1)
21)[line 1]נהדרהNEHADRAH- return it [to the rest of the Minchah]
22)[line 2]כלי שרת מקדשיןKLEI SHARES MEKADSHIN- the vessels sanctified for use in the service performed in the Beis ha'Mikdash (one of which the Kometz removed from the Minchah must be placed in) sanctify [any offering involved in their use]
23)[line 3]קדושKADOSH- becomes sanctified [by the Klei Shares]
24)[line 9]הלחםHA'LECHEM- the Lechem ha'Panim; see Background to 26:27
25)[line 13]תקדושTIKDOSH- it should become sanctified [through its placement upon the Shulchan, which is a Kli Shares]
26)[line 14]ואבוה דר' אבין נמי מתניתא קאמרV'AVUHA D'REBBI AVIN NAMI MASNISA K'AMAR- and the father of Rebbi Avin [who is an Amora, was not expressing his own opinion when he stated that a Minchah whose Kometz was removed at night must be burned, but rather he] was also quoting a Beraisa [in which case the apparent contradiction must be reconciled]
27)[line 15]לילה אין מחוסר זמןLAILAH EIN MECHUSAR ZEMAN
(a)Many services in the Beis ha'Mikdash are valid only if they are performed at specific times or during certain periods of time. Most Avodos relating to Korbanos, for example, must be performed during daytime hours. The Lechem ha'Panim are limited to an even more specific time slot; they must be placed on the Golden Shulchan in the Heichal specifically during the daytime hours of Shabbos. Should an Avodah be performed before the time at which it is valid, it is termed "Mechusar Zeman" - "lacking time" - and it is invalid.
(b)The slaughter of an animal Korban - as well as the Melikah (see above, entry #19) performed upon sacrificial birds and the Kometz removed from a Korban Minchah (see above, entry #20), which are the equivalent for these Korbanos - must be performed during the day. If a Kohen performs one of these Avodos at night, it is Mechusar Zeman, and therefore Pasul. Since such Avodah is invalid, it would appear to follow that the Kometz of a Korban Minchah placed in a Kli Shares (sanctified vessel) should not receive any Kedushah.
(c)There is an opinion, however, which maintains that "Lailah Ein Mechusar Zeman". Although normally an Avodah performed at the wrong time is worthless, an exception to this rule is the night prior to the day upon an Avodah may be performed. Although the Avodah is not Kesheirah - as it is not yet day - the Avodah sanctifies any object of Kodesh involved with the Avodah to the degree that is Pesulah. Therefore, a Kometz removed from a Korban Minchah may not be returned to the rest of the Minchah in order to re-separate it properly, since it already has gained the status of a Kometz (which must be burned upon the Mizbe'ach) - albeit an invalid one. No option remains but to burn the Korban Minchah in the Beis ha'Sereifah, the place in the Azarah where Kodshim that became invalidated are burned.
28)[line 16]כי מטי בי שמשיKI MATI BEI SHIMSHEI- when [Friday] evening arrives; i.e., when Shabbos begins at night
29)[line 17]שקדם וסלקוSHE'KADAM V'SILKO- the Beraisa was discussing a case] in which he removed the Lechem ha'Panim prior [to Shabbos and then replaced them the next day]
30)[line 19]שלא כמצותוSHE'LO K'MITZVASO- at the wrong time
31)[line 20]כמו שסדרו הקוףK'MO SHE'SIDRO HA'KOF- as if a monkey arranged them; that is, such an arrangement is not considered an Avodah at all. Therefore, even if the night before the day upon which the Lechem ha'Panim must be placed upon the Shulchan passes by, they will not become invalid. By the same token, however, they must be removed and replaced upon the Shulchan on the day of Shabbos so that the proper Avodah has been performed.
32)[line 21]רגליםRAGLAYIM- [that he must wash his] feet
33)[line 21]ניצוצותNITZOTZOS- drops [of urine]