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Yoma 23

1) [line 4] MAGALCHA - your sickle
2) [line 6] KARDOMCHA - your hatchet
3) [line 9] CHALUKCHA - your cloak
4) [line 9] HEILACH - (= HEI LACH) here it is (lit. here it is for you)
5) [line 11] HA'NE'ELAVIN - those that are insulted
6) [line 15] D'NAKIT LEI B'LIBEI - he holds it against him (bears a grudge) in his heart

7) [line 16] HA'MA'AVIR AL MIDOSAV - one who forgoes his honor when he is slighted (see RASHI Rosh ha'Shanah 17a)

8) [line 17] D'MEFAISU LEI U'MIFAYEIS - it means that when the offenders apologize to him, he is appeased

9) [line 23] HA'YECHIDIN - (a) Kohanim who are so sick that they usually sit or lie by themselves; however, at this point they have joined in the Payis and are standing with the other Kohanim (RASHI) ; (b) Kohanim who are Talmidei Chachamim, as in Maseches Ta'anis 10a (RABEINU CHANANEL)

10) [line 25] SHALISH - the third (middle) finger
11) [line 26] GUDAL - thumb
12) [line 28] PEKI'A - a strap used for whipping
13) [line 29] MADRA - see next entry
14a) [line 30] MATREKA D'TAIYEI - a plaited whip of the Arabs
b) [line 30] D'PESIK REISHEI - the head (sting) of which has been cut off
15) [line 32] PESILTA - a wick
16) [line 33] BELA'EI MICHNESEI KOHANIM - from the worn out pants of the Kohanim
17) [line 33] HEMENEIHEN - their belts
18) [line 34] MAFKI'IN - they ripped or unraveled
19) [line 36] NAGDA - a whip
20) [line 39] AL MA'ALOS HA'ULAM - on the steps of the halls that were on Har ha'Bayis (RASHI)

21) [line 41] EGLAH ARUFAH
(a) If a Jew is found murdered in a field (in Israel) and it is not known who the murderer is, the Torah requires that an Eglah Arufah be brought in order to atone for the blood that was spilled (Devarim 21:1).The procedure is as follows:
(b) Five elders of the Beis Din of the Lishkas ha'Gazis (the Jewish "supreme court") measure the distance between the dead body and the cities around it to determine which city is closest to it.
(c) The elders of the city that is closest to the corpse must bring a female calf (Eglah) that has never been worked to a Nachal Eisan (a swiftly flowing stream - RAMBAM Hilchos Rotze'ach 9:2; a valley with tough soil - RASHI). They strike it on the back of its neck (Arifah) with a cleaver, severing its spinal column, gullet and windpipe.
(d) The elders of the closest city then wash their hands there and say, "Our hands have not spilled this blood, and our eyes did not see [the murder]." (Devarim 21:7) This includes a proclamation that the dead man was not sent away from their city without the proper food for his journey or the proper accompaniment. The Kohanim that are present say, "Atone for Your people Yisrael whom You have redeemed, HaSh-m, and do not place [the guilt for] innocent blood in the midst of Your people Yisrael" (ibid. 21:8). After this procedure, HaSh-m will grant atonement for the innocent blood that was spilled (RAMBAM Hilchos Rotze'ach 9:3).

22) [line 41] GA'U - they burst out crying loudly
23) [line 42] MEFARPER - moving convulsively, just before death
24) [line 48] AKRAI B'ALMA - merely by chance


25) [line 7] D'ZAL - that became cheap, easy to transgress
26) [line 10] TALMUDA - a teaching, proof

(a) Most of the ashes from the sacrifices burned on the Mizbach ha'Olah were cleared away to the Tapu'ach, a large pile of ashes in the middle of the Mizbe'ach. The Torah states that when this pile becomes excessively large, the ashes are cleared away to the Shefech ha'Deshen, the ritually clean place outside the camp in the desert or outside of Yerushalayim where the ashes from the Mizbe'ach are deposited (Vayikra 4:12, 6:4).
(b) During the festivals, the ashes were left to accumulate on the Tapu'ach since it was considered Noy (beauty) for the Mizbe'ach that so many sacrifices were offered on it.

Every morning a Kohen would remove some of the ashes from the consumed sacrifices and place them to the southeast of the Mizbe'ach alongside the ramp, at a distance of three Tefachim (approx. 10.5 inches) from the ramp and 10 Amos from the start of the ramp, as the Pasuk states in Vayikra 6:1- 4.

29) [line 31] K'MIDASO - (lit. like his measurements) his (the Kohen's) size

(a) The Torah specifies that the belt that the Kohen Gadol wore on Yom ha'Kipurim (for the Avodah that was specific to Yom ha'Kipurim) was made of pure linen (Vayikra 16:4). The belt that he wore during the rest of the year was made of Kil'ayim (a mixture of linen and wool - Shemos 39:29). The Torah does not specify what material was used to make the belt of a Kohen Hedyot (who wore the same type of belt throughout the year).
(b) The Tana'im and Amora'im argue as to what material was used to make the belt of a Kohen Hedyot. One opinion rules that a Kohen Hedyot wore a belt of pure linen, like the Kohen Gadol wore on Yom ha'Kipurim, while others rule that he wore a belt of Kil'ayim, like the Kohen Gadol wore during the rest of the year.

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