[a - 39 lines; b - 21 lines]

1)[line 1] SHE'HAYAH LO CHOLEH B'SOCH BEISO- that he [who sold the goat to Hekdesh subsequently designated as the Sa'ir ha'Mishtale'ach] had someone [life-threateningly] ill in his house [and slaughtered the mother of the goat that he sold so as to feed the patient]

2)[line 3] V'SHACHAT IMO B'YOM HA'KIPURIM (OSO V'ES BENO)

(a)The Torah states, "v'Shor Oh Seh, Oso v'Es Beno Lo Sishchatu b'Yom Echad" (Vayikra 22:28). From this we see that it is forbidden to slaughter a cow, female sheep, or female goat and her offspring on the same day.

3)[line 4] !V'HA LAV SHECHITAH HI!- the Sa'ir ha'Mishtale'ach is pushed off of a cliff to its death (see Background to 62:8). Our Gemara contends that from the terminology of the verse, it implies that the prohibition only applies to slaughtering a mother animal and her child on the same day.

4)[line 5] DECHIYASO LA'TZUK- the pushing of the Sa'ir ha'Mishtale'ach off of the precipice

5)[line 11] / BA'ALEI CHAYIM EINAN NIDACHIN / BA'ALEI CHAYIM NIDACHIN

(a)Under certain circumstances, an animal may become unfit to be offered as a sacrifice. Should it then become fit once again, there is disagreement as to whether it may then be offered, or if it remains disqualified. According to those Tana'im and Amora'im who rule that Ba'alei Chayim Nidachin, once an animal has been rendered unfit it may never again be offered as a Korban, even if the reason for its disqualification no longer applies. Those who maintain that Ba'alei Chayim Einan Nidachin contend that as long as an animal is alive it has never been permanently disqualified from being offered upon the Mizbe'ach.

(b)Each of the two Se'irim of Yom ha'Kipurim (see Background to 62:8) are valid only as long as the other fulfills its role. Therefore, when one has died, the other is invalidated. Once another pair have been designated and lots have been cast, theoretically the remaining goat from the first pair should once again be fit as a Korban. Rebbi Yochanan, however, rules that Ba'alei Chayim Nidachin. Therefore the remaining goat may never again be used in the Avodah.

6a)[line 15] HASAM LO ISCHAZI KLAL- an animal which is not yet eight days old has never been fit as a Korban

b)[line 15] HACHA NIR'EH V'NIDCHEH- an animal which became disqualified was fit, and then rejected

7)[line 16] BA'AL MUM OVER

(a)If an animal has a Mum (physical blemish), it may not be offered as a Korban. Such blemishes include blindness, lameness, cataracts, crushed or missing testicles, and certain warts and other growths (Vayikra 22:22-25).

(b)If the animal had such Mumin before its owner sanctified it, the animal does not receive the Kedushah of a Korban. If it developed the Mumin afterward, it should be sold, in which case the Kedushah transfers to the money. The money should then be used to purchase a replacement Korban.

(c)Only an animal with a Mum Kavu'a (permanent blemish) may never be offered upon the Mizbe'ach. If the Mum is Over (temporary), such as boils, then once it passes the animal is once again fit as a Korban.

8)[line 19]"[ , ' ... ] , , [ .]""[U'MA'UCH V'CHASUS V'NASUK V'CHARUS LO SAKRIVU LA'HASH-M ...] KI MASHCHASAM BAHEM, MUM BAM, [LO YERATZU LACHEM]."- "[Do not offer any animal to Hash-m that has had its testicles crushed by hand or by instrument, pulled loose, or severed ...] for their flaw is with them, there is a blemish in them [-- they will not be favored for you]" (Vayikra 22:24-25). The Mumin discussed in the verse are Kavu'a (permanent).

9)[line 23] B'EINAIHU HU D'LO MIRTZU- as is (when the Mumin are clearly discernible), they are not fit as a Korban

10)[line 25] EVARIM TEMIMIN- the limbs of an unblemished [Korban Olah waiting to be burned atop the Mizbe'ach]

11)[line 25]" REBBI ELIEZER OMER ...- Rebbi Eliezer derives from the word "Bahem" that once any of the limbs has been burned, we may assume that it was the one that was blemished. This requires a special derivation since normally in a doubtful situation regarding a Halachah from the Torah, we must assume the most stringent possibility. Following this opinion, Rav explains that it is for this Derashah that the word "Bahem" is required.

12)[line 27]KERA'AV- innards (see Background to 63:27)

13)[line 29] BEIS HA'SEREIFAH- the place in the Azarah where Kodshim that became invalidated are burned

14)[line 29] "" ""V'IDACH NAFKA LEH MI"BAM" "BAHEM"- and the other one (Rebbi Yochanan) derives [the teaching of Rebbi Eliezer] from [that which the Torah could have written the word] "Bam" [but chose instead to write] "Bahem"

15)[line 32] ?HAI REBBI YOSI?- This entire Sugya is repeated from Daf 62a; see Background there.

64b----------------------------------------64b

16)[line 5] V'IDACH KED'KA'I KA'I- and [this implies that] the other [goat of the first pair] retains its original status

17)[line 8]"[ ] - [ ', ...]""[V'HASA'IR ...] YO'AMAD CHAI [LI'FNEI HASH-M LCHAPER ALAV ...]"- "[And the goat upon which the lot of Azazel has fallen] shall be made to stand, alive, [in front of Hash-m, to atone through it ...]" (Vayikra 16:10).

18)[line 9] V'LO SHE'KEVAR AMAD- and not that which has already stood [as a fit Sa'ir ha'Mishtale'ach, then been rejected through the death of its partner, and now is ready to stand again]

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