[46a - 27 lines; 46b - 23 lines]

1)[line 1]גיסאGISA- side

2)[line 5]מאי קמ"ל?MAI KA MASHMA LAN?- what new information [regarding the opinion of Rebbi Meir] is discernable [from the statement of Bar Kaparah]?

3)[line 7]פסוליןPESULIN- those [limbs] which were invalidated [to the point that they should not be offered upon the Mizbe'ach, but need not be removed if they were mistakenly brought there (e.g., Kodshei Kodshim that were slaughtered in the south of the Azarah)]

4)[line 7]שמשלה בהן האורSHE'MASHLAH BEHEN HA'UR- [those limbs] that the fire had taken hold of (that this is the point of Bar Kaparah is evident from his description of the limbs as "left over," as opposed to "not devoured by the flames" ["she'Lo Nisaklu"])

5)[line 8]איכא דאמריIKA D'AMREI- Some say [that Rebbi Avin answered]

6a)[line 10]ואפילו בשבתVA'AFILU B'SHABBOS- [what new information regarding the opinion of Rebbi Meir did Bar Kaparah wish to impart by stressing that this fire burned] even on Shabbos?

b)[line 10]תנינא, "והיום חמש"TENINA, "V'HAYOM CHAMESH!"- we learned in the Beraisa, "on Yom ha'Kipurim [whose prohibitions are similar to those of Shabbos] there were five [fires, which number includes the fire for burning leftover limbs]!"

7a)[line 13]אחר השבתACHAR HA'SHABBOS- on Sunday

b)[line 14]באמצע שבתB'EMTZA SHABBOS- the middle of the week

8)[line 15]מאן האי דלא חייש לקמחיה?MAN HAI D'LO CHAYISH L'KIMCHEI?- who is this that has no concern for his flour (whether he is grinding wheat or bran)? i.e., he did not think carefully enough before speaking (RASHI to Pesachim 84a, Yevamos 42b)

9)[line 16]ופליגאU'PELIGA- and [that which Bar Kaparah and Rava assert that it is clear from the Beraisa the Rebbi Meir allows the burning of leftover limbs even on Shabbos] is in disagreement

10a)[line 17]תחילתו דוחהTECHILASO DOCHEH- the offering [of the Korban Tamid] supersedes [the prohibitions of Shabbos]

b)[line 17]סופו אינו דוחהSOFO EINO DOCHEH- the burning of the leftover limbs [of the Korban Tamid] does not supercede [the prohibitions of Shabbos]

11)[line 20]רב חסדא אמר דוחה את השבת ואינו דוחה את הטומאהRAV CHISDA AMAR DOCHEH ES HA'SHABBOS, V'EINO DOCHEH ES HA'TUM'AH- (unlike the way in which the Gemara understood the statement of Rav Huna earlier,) Rav Chisda explains [that the burning of the leftover limbs of the Korban Tamid] does supercede [the prohibitions of] Shabbos, but may not be done when they are Tamei

12)[line 24]"[... תִּשְׁמְרוּ לְהַקְרִיב לִי] בְּמוֹעֲדוֹ""[TISHMERU L'HAKRIV LI] B'MO'ADO"- "[... you should make sure to offer to Me] in its proper time" (Bamidbar 28:2). This verse refers to the Korban Tamid.


13)[line 1]בר מידחא טומאה הואBAR MIDCHA TUM'AH HU (TUM'AH DECHUYAH HI B'TZIBUR)

(a)The Torah permits the offering of communal sacrifices "b'Tum'ah." This means that if the Kohanim, the Klei Shares (vessels in the Beis ha'Mikdash), or the meat or blood of the Korban itself have become Tamei, the Korban may still be offered. Included in this category are the Korbenos Temidim and Musafim of Shabbos and Yom Tov, communal Menachos such as the Minchas ha'Omer and the Shtei ha'Lechem, and all of the Korbanos offered along with these Menachos (see Background to 76:28:b and 29:b).

(b)The Tana'im disagree as to whether the Tum'ah is Hutrah - permitted - or merely Dechuyah - pushed aside - b'Tzibur (Pesachim 77a, Yoma 7b). The Gemara in Yoma explains that this Machlokes does not apply to a case in which some Kohanim in the Mikdash are Temei'im and others are Tehorim; all opinions maintain that only the Tehorim may perform the Avodah. The dispute only exists when all of the Kohanim in the Beis Av (the group of Kohanim who perform the Avodah on a given day) are Temei'im. One opinion maintains that there is no prohibition whatsoever against offering Korbenos Tzibur b'Tum'ah ("Hutrah"), and therefore the Kohanim who are Tamei may perform the Avodah. the other view rules that if there are Kohanim from other Batei Avos who are Tahor, they should be sought for the Avodah. Since the prohibition against offering Korbenos Tzibur b'Tum'ah is pushed aside ("Dechuyah") only when necessary, it is still in force when other solutions are possible.

14a)[line 2]תחילתוTECHILASO- the offering of the Tamid [of Erev Shabbos]

b)[line 2]לאו בר מידחא שבת הואLAV BAR MIDCHA SHABBOS HU- does not supersede the prohibitions of Shabbos

15)[line 7]תחילתו דעיקר כפרהTECHILASO D'IKAR KAPARAH (ZERIKAS HA'DAM)

(a)The blood which exits the body of the Korban Tamid following its slaughter is collected in a bowl (Kabalas ha'Dam). It is then applied to the lower half of the Mizbe'ach at the northeastern and southwestern corners only, in a manner known as "Shtayim she'Hen Arba" - "two that are four." This means that the blood is twice applied, but in four directions. First the Kohen walks to the northeastern corner of the Mizbe'ach and applies the blood along the eastern and northern sides of the Keren, and then he walks west and then south until he reaches the southwestern Keren, at which point he applies the blood along the western and southern sides.

(b)When a sacrifice provides atonement, it is through the service of the sprinkling or application of its blood to the proper area that the atonement is gained. This is stated clearly in the Torah: "Ki ha'Dam Hu, ba'Nefesh Yechaper" - "for it is the blood that will atone for the soul" (Vayikra 17:11).

16)[line 9]חייבCHAYAV- he has transgressed [the prohibition against extinguishing the fire upon the Mizbe'ach (Vayikra 6:5)].

17)[line 11]דאחתיה אארעאD'ACHTEI A'AR'A- that he lowered it to the ground

18)[line 13]כיון דנתקה נתקהKEIVAN D'NATKAH NATKAH- lit. since he has detached it, he has detached it; once he has removed it from the fire, it no longer has the Halachic status of "fire of the Mizbe'ach"

19)[line 16]כמאן, כאביי?K'MAN, K'ABAYE?- With the exception of six cases, the Halachah follows Rava when he disagrees with Abaye. The Halachah always follows Rav Nachman. If Rav Nachman ruled according to the opinion of Abaye, we would be faced with a dilemma (RABEINU CHANANEL).

20)[line 17]אינתיק למצותהINTIKAH L'MITZVASAH- it was removed for the purpose of performing a Mitzvah. Therefore, a) since the performance of the Mitzvah entails the partial extinguishing of the coals [when they are placed in the shovel], the prohibition against extinguishing them no longer applies; b) they are no longer Halachically considered "fire of the Mizbe'ach" (RASHI)