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1) [line 4] ANINUS (The Halachic status of a mourner immediately after a close relative's death)
(a) A person is called an Onen mid'Oraisa on the day of death of one of his seven closest relatives for whom he is required to arrange for burial (i.e. father, mother, brother, sister, son, daughter and wife). Chazal (Zevachim 101a) learn the Halachah of Aninus from the verse, "v'Achalti Chatas ha'Yom, ha'Yitav b'Einei HaSh-m?" (Vayikra 10:19). Aninus does not apply between a man and the woman he betroths.
(b) Besides the prohibition against an Onen performing the Avodah, eating Kodshim, etc. *mid'Oraisa*, the Rabanan extended the prohibitions even after Aninus mid'Oraisa has passed. However, the Tana'im and Rishonim argue as to the nature of this Gezeirah. They also argue as to whether Aninus mid'Oraisa always applies for the entire day or for part of the day in certain cases. With regard to these questions, Aninus may be broken into five time periods, as follows:

1. The day of death, before burial - according to all opinions Aninus mid'Oraisa applies, as above.
2. The day of death, after burial - according to Rashi (Pesachim 90b DH ha'Onen, Zevachim 15b DH Onen) only Aninus mid'Rabanan applies. According to the Ramban (Toras ha'Adam) Aninus mid'Oraisa still applies.
3. The night after the day of death (according to Rashi in #2, before burial; according to Ramban in #2, even after burial) - the Tana'im argue if the Aninus is mid'Oraisa or mid'Rabanan (Zevachim 99b). Most of the Rishonim rule that the Aninus is not mid'Oraisa but rather mid'Rabanan.
4. The days after the day of death, even if the body has not been buried - Aninus only applies mid'Rabanan (Zevachim 100b) until the end of the day of burial. Also on the day of "Likut Atzamos" (when the remains of one of the close relatives are exhumed and re-buried elsewhere), the Rabanan decreed that the person is an Onen for that entire day.
5. The night after the day of burial - the Tana'im (Zevachim 100b) argue whether the person is an Onen mid'Rabanan or not at all, and the Halachah follows the opinion that he is not an Onen at all.

3) [line 8] CHOMESH
(a) After a crop is harvested and brought to the owner's house or yard, the owner must separate Terumah from the crop, which he gives to a Kohen. Kohanim and members of their households are allowed to eat Terumah, as long as they are Tehorim.
(b) If a non-Kohen eats Terumah without knowing that it is Terumah, he must replace what he ate in the form of a food that becomes Terumah (Tashlumei Terumah). He returns the Keren, the amount of Terumah that he ate, to the Kohen who owned the Terumah (see Insights to the Daf, Pesachim 32). In addition, he is fined another Chomesh (fifth) of the ensuing total (i.e. a quarter of the value of what he ate). This Chomesh may be paid to any Kohen (Terumos 6:2), and is not necessarily given to the Kohen who owned the Terumah that was eaten.
(c) If the person ate Terumah in an abnormal fashion, such as by drinking olive oil, he only pays the value of the Terumah that was destroyed (i.e. the normal Halachah of damages applies to him, and not the laws of Tashlumei Terumah).
(d) A non-Kohen who eats or benefits from Terumah b'Mezid (intentionally) pays the value of the Terumah destroyed (i.e. the normal Halachah of damages applies to him, and not Tashlumei Terumah), and incurs the punishment of Misah b'Yedei Shamayim (Sanhedrin 83a).
(e) The above Halachos apply to Bikurim as well.

4) [line 9] OLIN B'ECHAD U'ME'AH
(a) Terumah and Bikurim only become Batel (canceled) if one part of Terumah or Bikurim falls into at least 100 parts of Chulin. Even if the Terumah or Bikurim is Batel, it is forbidden for non-Kohanim to eat the entire mixture; the equivalent of the amount of Terumah or Bikurim that fell in must first be removed.
(b) If the percentage of Terumah or Bikurim that fell into the Chulin was greater than one in one hundred, the mixture is known as *Meduma* (lit. mixed) and is forbidden to be eaten by non-Kohanim.
(c) According to Tosfos in Chulin 99a DH Ein, this law applies only if the Terumah or Bikurim was the same type of food as the Chulin; otherwise it is Batel just like any other Isur.

5) [line 10] RECHITZAS YADAYIM - Netilas Yadayim with a cup; (a person's hands are considered to be a Sheni l'Tum'ah unless he washes them with water from a cup and concentrates on keeping then Tehorim from the time that they were washed and onward.)

6) [line 10] HE'EREV SHEMESH
A Tevul Yom is a person or utensil that has been immersed in a Mikvah but is still waiting for nightfall. The level of Tum'ah of a Tevul Yom is minimal; he or it is considered only a Sheni l'Tum'ah such that if he or it touches Terumah or Kodesh, the Terumah or Kodesh becomes Pasul and must be burned. Chulin that he or it touches do not become Temei'im. At nightfall, he or it becomes completely Tahor.

7) [line 13] U'MAI SHIYER, D'HAI SHIYER? - What else did the Tana leave out so that he should also leave this out?

8) [line 16] HAVA'AS MAKOM - an obligation to be brought to Yerushalayim (as above 2:d).

9) [line 16] VIDUY (VIDUY MA'ASER U'VIKURIM)
(a) The Torah requires that at two times during the seven-year Shemitah cycle the owner of a field must recite Viduy Ma'aser, as is learned from Devarim 26:12-13.
(b) In the afternoon of Erev Pesach in the fourth and seventh years, the owner first performs Bi'ur, giving all remaining Terumah and Terumas Ma'aser to Kohanim, Ma'aser Rishon to Leviyim, and Ma'aser Ani to the poor. All remaining Ma'aser Sheni, Pidyonos of Ma'aser Sheni (coins on which Ma'aser Sheni was redeemed), and Bikurim must be destroyed wherever they are.
(c) He then says Viduy Ma'aser, declaring that he has set aside all of the required tithes and gifts, and that he kept all the Mitzvos with regard to them. The declaration is found in Devarim 26:13-15, and may be recited in any language that the owner understands. According to the MISHNAH (Ma'aser Sheni 5:6), RASHI (Sanhedrin 11b) and TOSFOS (Rosh Hashanah 4a DH u'Ma'asros), this declaration is stated in the afternoon of Erev Pesach. According to the RAMBAM, (Hilchos Ma'aser Sheni 11:1-3), it is stated in the afternoon of the last day of Pesach.
(d) The words of Viduy Ma'aser "Bi'arti *ha'Kodesh* Min ha'Bayis, (or *v'Gam* Nesativ la'Levi - Rashi Devarim 26:13 based on the Yerushalmi Ma'aser Sheni 5:5) refer to Bikurim. (According to Rebbi Shimon, Viduy Bikurim refers to the verses that are recited when the owner holds the basket of fruits on his shoulder.)

10) [line 17] BI'UR
See above, entry #9b

11) [line 1] TUM'AS ATZMAN - when the Ma'aser Sheni and Bikurim are Tamei
12) [line 4] "LU SUCHAL LE'ECHOL BI'SHE'ARECHA..." - "You may not eat in your settlements the tithe of your grain, or of your wine, or of your oil, or the firstborn of your herds or of your flock, nor any of your pledges [to Hekdesh] that you will pledge, nor your freewill offerings, or offerings of your hand." (Devarim 12:17)

13a) [line 22] "...KA'TZEVI VECHE'AYAL." - "...like the deer and the gazelle." (Devarim 15:22) - Alternatively, the Ayal may be the roe deer or red deer. Chazal describe it as an animal with branched antlers.

b) [line 22] KA'TZVI VECHE'AYAL (PESULEI HA'MUKDASHIN)
(a) Pesulei ha'Mukdashin are Korbanos that became unfit to be offered upon the Mizbe'ach because of a Mum (blemish). After they are redeemed, it is still forbidden to work with them or to shear them. The milk they produce is also forbidden. They are only permitted to be eaten after being slaughtered (Bechoros 15b).
(b) The Mishnah in Bechoros (5:1) states that Pesulei ha'Mikdashin may be sold in the marketplace and weighed with a Roman Libra, a pound. These acts are normally considered unfitting for Kodshim, and are prohibited to be done to a Bechor

14) [line 27] "LO ACHALTI V'ONI MIMENU, V'LO VI'ARTI MIMENU B'TAMEI, V'LO NASATI MIMENU L'MES..." - "I have not eaten of it (Ma'aser Sheni) while I was an Onen, neither have I consumed any of it while Tamei, nor given any of it for the dead;" (Devarim 26:14)

15) [line 31] KODESH - Korbanos
16) [line 34] U'MA RA'ISA - what did you see [that made you apply the Kal va'Chomer to Kodshim, which prohibits burning oil of Hekdesh that became Tamei, while you apply the word "Mimenu" to Terumah, which permits burning oil of Terumah that became Tamei]?

17) [line 36] PaNKAKaS
These words are a mnemonic device listing six things that apply to Kodesh that make it more stringent than Terumah: 1. *P*igul (see Background to Yevamos 70:8); 2. *N*osar (see Background to Yevamos 70:9); 3. *K*orban (that objects of Kodesh are brought close to the precincts of HaSh-m); 4. Me'*I*lah (that one brings a Korban Me'ilah for benefiting from Kodesh); 5. *K*ares (see below, entry #19); 6. A*S*ur l'Onen (see above, entry #1)

18) [line 36] ME'ILAH
(a) It is forbidden to derive personal benefit from anything that is Hekdesh, as the Torah states, "Lo Suchal le'Echol b'Sha'arecha...u'Nedarecha Asher Tidor" - "You may not eat in your settlements...and your pledges [to Hekdesh] that you will pledge" (Devarim 12:17) (RAMBAM Hilchos Me'ilah 1:1-3). The minimum amount for which one transgresses this prohibition is a Perutah's worth of benefit.
(b) If someone benefited from Hekdesh intentionally, he receives Malkos and must pay to Hekdesh the amount that he benefited. However, the object from which he benefited remains Hekdesh.
(c) If someone benefited from Hekdesh unintentionally, the object loses its Kedushah. He must bring a Korban Me'ilah and repay Hekdesh the value of his benefit plus an additional *fifth* (of the ensuing total, or a *quarter* of the original value). This is true of any object that has Kedushas Damim (i.e. it's value is consecrated to Hekdesh). An object that has Kedushas ha'Guf (i.e. an object with intrinsic Kedushah, such as the utensils used in the Beis ha'Mikdash or a live Korban that is used in the Beis ha'Mikdash "as is") does not lose its Kedushah under any circumstances (Rosh Hashanah 28a).

19) [line 36] KARES
(a) Some sins are so severe that they are punished with Kares, or "being severed" from the world and dying before one's time. One who deliberately transgresses a commandment that is punishable with Kares receives Kares even if nobody witnessed his act, and even if nobody warned him at that time he transgressed that his violation carries the consequence of Kares. This punishment is not administered by the courts, but through divinely administered justice.
(b) Another divinely administered punishment that involves untimely death is Misah b'Yedei Shamayim, death at the hands of heaven. The commentaries explain that there are two main differences between Kares and Misah b'Yedei Shamayim (see TOSFOS YEVAMOS 2a DH Eshes Achiv; TIFERES YISRAEL Sanhedrin 9:6):

1. One who is punished with Kares will die before age 60 (according to the Bavli, Moed Katan 28a, or before the age of 50, according to the Yerushalmi, Bikurim 2:1), while one punished with Misah b'Yedei Shamayim will die after the age of 60 but before his time has come (according to the Bavli, or before the age of 60, according to the Yerushalmi, ibid.)
2. When one is punished with Kares, even his children (who are minors at the time of his sin) die, and he bears no further children. When one is punished with Misah b'Yedei Shamayim, only he is punished and not his children. (Yevamos 55a and Rashi there; however, according to RIVA in Tosfos Yevamos 2a DH Eshes, this only applies to the sins for which the Torah specifies the punishment of "Ariri"; i.e. having relations with one's paternal brother's wife or with one's paternal uncle's wife.)
3. Some add that when punished with Kares, the sinner's cattle and possessions slowly expire until he is left destitute -- see Insights.

20) [line 38] MaCHPaZ
These words are a mnemonic device listing four things that apply to Terumah that make it more stringent than Kodesh: 1. *M*isah [b'Yedei Shamayim] (see previous entry); 2. *CH*omesh (see above, entry #3); 3. Ein Lah *P*idyon (it may never be redeemed); 4. Asurah l'*Z*arim (it may never eaten by someone who is not a Kohen, a Kohen's wife or a Kohen's slave)

21) [line 39] HANACH NEFISHAN - these properties are greater in number

22) [line 43] LAV HA'BA MI'CHELAL ASEH, ASEH
See Background to Yevamos 68:6.

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