[34a - 53 lines; 34b - 50 lines]
1)[line 15]"והבשר אשר יגע בכל טמא לא יאכל, באש ישרף; והבשר, כל טהור יאכל בשר""VEHA'BASAR ASHER YIGA B'CHOL TAMEI LO YE'ACHEL, BA'ESH YISAREF; VEHA'BASAR, KOL TAHOR YOCHAL BASAR" - And the [sacrificial] meat that will touch any source of Tum'ah shall not be eaten; it must be burned in fire..." (Vayikra 7:19) (TUM'AS BASAR)
(a)If an animal of Kodshim becomes Tamei, its meat is forbidden to be eaten as it states, "veha'Basar Asher Yiga b'Chol Tamei Lo Ye'achel" - "And the [sacrificial] meat that will touch any source of Tum'ah shall not be eaten" (Vayikra 7:19).
(b)If a person eats a k'Zayis of sacrificial meat that is Tamei b'Mezid (intentionally) after Hasra'ah (being forewarned), he is punished with Malkus (lashes). If he was not given Hasra'ah, he is not Chayav Kares (Pesachim 24b; SEFER HA'CHINUCH Mitzvah #145).
2)[line 15]לרבות עצים ולבונהL'RABOS ETZIM U'LEVONAH (CHIBAS HA'KODESH)
(a)The more precious an object is, the more it is guarded. It is therefore required that we guard Kodesh from Tum'ah more stringently than we guard Chulin or Terumah. For this reason, Kodesh can become Tamei even if it has never come in contact with a liquid, the usual process for making something Huchshar l'Kabel Tum'ah (see Background to Chagigah 19:4).
(b)Likewise, even Kodesh items that are inedible (such as the wood for the Mizbe'ach and Levonah - frankincense) can become Tamei as if they were foods.
(c)According to RASHI (Pesachim 19a DH Alma) this Tum'ah of wood and frankincense of Hekdesh is only mid'Rabanan, while according to TOSFOS (ibid. DH Alma; Chulin 35a DH Ein), this Tum'ah is mid'Oraisa (see Insights to Pesachim 19a, 20a).
3)[line 24]כל שיש לו מתירים, משקרבו מתיריוKOL SHE'YESH LO MATIRIM, MISHE'KARVU MATIRAV- an offering which becomes permitted through offering Matirim, [one is liable for eating it b'Tum'ah] after the Matirim are offered
4)[line 29]ולאו הבא מכלל עשה לוקין עליו / אין לוקין עליוV'LAV HA'BA MI'CHLAL ASEH LOKIN ALAV / EIN LOKIN ALAV
(a)A Mitzvas Aseh, a positive commandment, is not as stringent as a Lo Sa'aseh in certain respects. For instance, one only receives Malkos for transgressing a Lo Sa'aseh, not an Aseh.
(b)A Lav ha'Ba mi'Chlal Aseh is a prohibition that is learned by inference from a Mitzvas Aseh. Since the prohibition is not explicit in the Torah but rather is learned from inference from a Mitzvas Aseh, it is only as stringent as a Mitzvas Aseh.
(c)In our Gemara, Rebbi Yochanan and Reish Lakish dispute whether one who violates such a Lav receives Malkos.
5)[line 32]"כל מפרסת פרסה ושסעת שסע פרסת, מעלת גרה בהמה; אתה תאכלו""KOL MAFRESES PARSAH V'SHOSA'AS SHESA PERASOS, MA'ALAS GERAH BA'BEHEMAH; OSAH TOCHELU"- "Any [animal] among the animals that has a split hoof, which is completely separated into double hooves, and that brings up its cud; that one you may eat" (Vayikra 11:3).
6)[line 3]שיריםSHIRAYIM- remnants
7)[line 6]כוס פסולKOS PASUL- a cup of blood becomes Pasul (if left in the Azarah)
8)[line 12]כוס מהו שיעשה את חבירו דחוי או שיריםKOS MAHU SHE'YA'ASEH ES CHAVEIRO DACHUY O SHIRAYIM (KOS ECHAD OSEH CHAVEIRO SHIRAYIM)
When the blood of a Korban is collected in more than one utensil, but only one utensil was used to perform the required amount of sprinklings, the Tana'im argue as to the status of the blood of the other utensils. One opinion holds that the blood of these utensils is treated like the Sheyarim (the remainder of the blood) of the first utensil, and is therefore poured on the foundation of the Mizbe'ach. Another opinion rules that this blood becomes Dachuy (rejected) and is spilled into the Amah (the water channel that runs through the Azarah).
9)[line 18]ליסודL'YESOD (YESOD)
(a)The Mizbach ha'Olah of the Beis ha'Mikdash consisted of three concrete and stone platforms poured one on top of the other. The Yesod (bottom platform) was 32 Amos long, 32 Amos wide and 1 Amah high. The second platform was 30 Amos long, 30 Amos wide and 5 Amos high. The third platform (which the Rambam calls "Mekom ha'Ma'arachah"), upon which the sacrifices were offered, was 28 Amos long, 28 Amos wide, and 3 Amos high. A Keren (horn), which was a one-Amah cube, was poured on each corner of the upper platform (RAMBAM Hilchos Beis ha'Bechirah 2:5-8).
(b)The Yesod protruded outward one Amah further than the middle section on two complete sides, the northern and the western. It protruded on the eastern and southern sides only for the length of one Amah from the northern and western corners. The blood of many of the Korbanos was cast on the sides of the Mizbe'ach above the Yesod, and it ran down to the Yesod (Zevachim 37a, based upon Vayikra 5:9). The remainder of the blood of some Korbanos was poured directly onto the Yesod, as it states in the Torah (Shemos 29:12; Vayikra 4:7; etc.)
(c)For more on the Yesod, see Background to Zevachim 4:30.
10)[line 19]ארבע מתנותARBA MATANOS- four applications [of blood from a single utensil]
11)[line 21]לאמהL'AMAH- into the channel of water that ran through the Azarah
12)[line 30]דאית ליה הכשירא ביום הכפוריםD'IS LEI HECHSEIRA B'YOM HA'KIPURIM- [the left hand] is fit to perform an Avodah on Yom Kippur
13)[line 33]וליהוי ליה דיחויV'LEHEVEI LEI DICHUY- and let it (the blood) be rejected from the Mizbe'ach (since it cannot be offered while the Pasul or left hand or Chulin vessel was holding it)
14)[line 36]אפילו דם בכוס, מביא חבירו ומזווג לוAFILU DAM BA'KOS, MEVI CHAVEIRO U'MEZAVEG LO - even if the blood (of the Chatas) was already received in a utensil [when the goat designated to be sent away for Azazel died], the Kohen brings another goat [from the marketplace to replace the dead one] and pairs this new Azazel with the blood of the Chatas. The dead Azazel goat must be replaced before the blood of the other goat is sprinkled (SA'IR HA'MISHTALE'ACH)
(a)On Yom ha'Kipurim, a Goral (lottery) is performed by the Kohen Gadol to choose between two identical goats (Vayikra 16:7-10). One (the Sa'ir la'Sh-m) is offered as a Korban Chatas ha'Nisraf and its blood is sprinkled in the Kodesh ha'Kodashim (Vayikra 16:15); the other (the Sa'ir la'Azazel) is dispatched ("Mishtale'ach") to Azazel (a hard rocky cliff), from which it is pushed off to its death (Vayikra 16:21-22).
(b)A strip of crimson wool was tied between the horns of the Sa'ir ha'Mishtale'ach before it was led to Azazel. The person who takes the goat to Azazel becomes Tamei and is required to immerse his body and clothes in a Mikvah (Vayikra 16:26).
(c)The remains of the Sa'ir ha'Mishtale'ach are Asur b'Hana'ah.
15)[line 37]כל שבידו לא הוי דיחויKOL SHEB'YADO LO HAVEI DICHUY- anything that is in one's power is not permanently rejected; i.e. the rulings of the Mishnah are understandable, even though there is a principle of Dichuy, because all of those rulings involve with disqualifications that are within one's power to change
16)[line 40]נשפך הדם, ימות המשתלחNISHPACH HA'DAM, YAMUS HA'MISHTALE'ACH- if the blood of the goat spilled before the Avodah was done, then the goat designated to be sent away (to Azazel; see above, entry #14) is left to die