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1) [line 7] "ES" HIFSIK HA'INYAN - the word "Es" separates the verse (Devarim 12:2) into two parts
2) [line 13] GENIZAH BA'YA - it needs to be put into Genizah, i.e. since it is Asur b'Hana'ah and no benefit may be derived from it, it must be hidden in a place where no one will find if
3) [line 18] "ARUR HA'ISH ASHER YA'ASEH FESEL U'MASECHAH... [V'SAM BA'SESER...]" - "Cursed be the man who makes any engraved or molten image, [an abomination to HaSh-m, the work of the hands of the craftsman, and sets it up in secret. And all the people shall answer and say, 'Amen.']" (Devarim 27:15)
4) [line 23] "PESILEI ELOHEIHEM TISREFUN BA'ESH [LO SACHMOD KESEF V'ZAHAV ALEIHEM V'LAKACHTA LACH...]" - "The engraved images of their gods shall you burn with fire; [you shall not desire the silver or gold that is on them, nor take it to you, lest you be snared there; for it is an abomination to HaSh-m, your G-d.]" (Devarim 7:25)
5) [line 24] MESHE'PASLO - when he engraves it, chisels it out
6) [line 25] SHE'POSEL - that he may nullify (AVODAH ZARAH: BITULAH -
removal of the Isur Hana'ah of Avodah Zarah)
1. An object of Avodah Zarah that belongs to, or came into the possession of, a Jew cannot be nullified and it remains Asur b'Hana'ah forever. Only an object of a Nochri, that was always in the possession of a Nochri, can have its Isur Hana'ah removed through Bitul. (There are some who maintain that a Jew's object that was used to service Avodah Zarah -- "Meshamshei Avodah Zarah" -- can be permitted through Bitul, but most Rishonim dispute this. See RITVA to Avodah Zarah 47a.)(c) Bitul is effective to permit the Isur Hana'ah of an object used as Avodah Zarah, even when it is done against the will of the one performing the Bitul, such as when he is forced to nullify the Avodah Zarah (Daf 43a).
(d) Once an idol itself has been nullified from being an Avodah Zarah, all of the objects used to service it also become nullified. However, objects that were used as offerings to the idol ("Tikroves Avodah Zarah") remain forbidden forever and cannot become permitted through Bitul (Daf 50a).
(e) Even when an Avodah Zarah is permitted through Bitul, the Bitul does not permit the object to be used for holy purposes such as a Korban, since it remains detestable. The Gemara remains in doubt as to whether an object of Avodah Zarah can be permitted through Bitul to be used for a Mitzvah.
7a) [line 26] "LO SACHMOD KESEF V'ZAHAV ALEIHEM" - see above, entry #4
8a) [line 27] PASLO L'ELO'AH - he engraves it as a god
11a) [line 34] MAH MIZBE'ACH TA'UN GENIZAH, AF ASHEIRAH TA'UN GENIZAH - just
as the Mizbe'ach of the Beis ha'Mikdash needs Genizah (burial) due to its
holiness, so, too, the Asheirah tree needs Genizah (see next entry), due to
12) [line 38] RITECH KELI - one who welds a utensil by hammering, in order to fix it
13) [line 45] MAI IRYA... ? - Why is this talking about... ?
14) [line 46] TUM'AH YESHANAH - its previous state of Tum'ah (ritual
15) [line 46] KELEI MATCHOS (KELEI MATCHOS: TUM'ASAN)
16a) [line 47] PESHUTEIHEN - utensils that do not have a receptacle
17) [line 49] CHADA MI'GO CHADA KA'MIBA'EI LEI - (lit. one [question] that comes out of one [other question] is what he [actually] asked) That is true, he did ask his question with regard to other Tum'os d'Rabanan. And if those Tum'os do *not* return to the utensil, will the Tum'ah d'Rabanan of Avodah Zarah, which is more stringent, return to the utensil?
18) [line 52] OCHLIM (TUM'AS OCHLIN)
19) [line 7] BEIS CHONYO - the Temple of Chonyo in Alexandria, built by Chonyo the son of Shimon ha'Tzadik. Even though he was chosen by Shimon ha'Tzadik to be the next Kohen Gadol, his older brother, Shim'i, engineered a plot of defamation against him that so insulted the Kohanim that they wanted to kill Chonyo. He escaped to Alexandria, where he built a replica of the Beis ha'Mikdash. There is a Machlokes Tana'im as to whether it was built for worshiping HaSh-m or for worshiping Avodah Zarah (Menachos 109b).
20) [line 14] MIKRA HAYAH B'YADENU - I used to have a proof for my ruling from a verse
21) [line 15] "V'ES KOL HA'KELIM ASHER HIZNI'ACH HA'MELECH ACHAZ B'MALCHUSO B'MA'ALO, HECHANU V'HIKDASHNU, V'HINAM LIFNEI MIZBACH HASH-M." - "And all the utensils, which king Ahaz in his reign cast away in his transgression, have we prepared and sanctified, and, behold, they are before the altar of HaSh-m." (Divrei ha'Yamim II 29:19)
22) [line 21] MIZRACHIS TZEFONIS - [in the] northeast [chamber of the Beis ha'Moked - TY #43]
23) [line 21] BEIS CHASHMONA'I - The House of the Chashmona'im, the Kohanim who were prepared to sacrifice their lives to fight against the Syrian-Greek infiltration of the Holy Land. Instead, HaSh-m fought their battles and miraculously saved them from their enemies. This period led to the institution of the holiday of Chanukah, which commemorated the events of that time.
24) [line 22] SHIKTZU ANSHEI YAVAN - which the Syrian-Greek soldiers defiled (by offering on the Mizbe'ach sacrifices to Avodah Zarah)
25) [line 24] KERA ASHKACH V'DARASH - they found a verse, from which they deduced the proper actions to take
26) [line 24] "...U'VA'U VAH PARITZIM V'CHILELUHA." - "[I will also turn My face from them, and they shall profane My secret place;] for the robbers shall enter into it, and profane it." (Yechezkel 7:22) - This verse teaches that as soon as the idolaters entered the compound of the Beis ha'Mikdash, all of its vessels were immediately profaned and were Halachically rendered Hefker (the state of ownerlessness). As such, when the idolaters defiled those vessels, they were actually defiling vessels that belonged to them, since they acquired them from Hefker.
27) [line 26] NISBERINHU? - [Shall we have idolaters] break of crack them (nullifying the Isur Hana'ah -- see above, entry #6)?
28) [line 26] "AVANIM SHELEMOS" - "complete stones" (Devarim 27:6)
31) [line 32] DINARA HADREYANA, TERAYANA, SHAIFA - a Dinar of the emperors Hadrian or Trajan, on which the name of the king was rubbed out due to overuse (RASHI)
32) [line 32] MIPNEI TIV'AH SHEL YERUSHALAYIM - because they are coins of Yerushalayim (which are mostly Hekdesh -- see Shekalim 19a)
33) [line 33] AD SHE'MATZ'U LAH MIKRA MIN HA'TORAH SHE'HU MUTAR - (this is the continuation of the statement of Rav Oshaya, which was interrupted by the question of the Gemara and Abaye's subsequent answer)
34) [line 38] V'HI ASURAH (AVODASH ZARAH: ISUR HANA'AH)
1. Animals do not become prohibited (Daf 46a).
(d) Even though animals and objects that are attached ("Mechubar") to the ground do not become Asur b'Hana'ah (as mentioned above), nevertheless they become invalidated from being used for holy purposes, such as bringing such an animal as a Korban, or building a Mizbe'ach out of stones that were worshipped. Even though they are not Asur b'Hana'ah, they are considered abhorrent to be used for a holy purpose (Daf 46b-47a). The Gemara (ibid.) is in doubt whether or not such objects may be used for other forms of Mitzvos, such as performing the Mitzvah of Lulav with the branch of a tree that was worshipped. Most Rishonim (see RITVA to Daf 54a) maintain that an object that was worshipped by someone who does not own the object does *not* become prohibited even for holy purposes, such as being offered as a Korban, as the Gemara in Chulin (Daf 40a) mentions. The RAMBAM, however, maintains that such an object does become prohibited for holy purposes (Hilchos Isurei Mizbe'ach 4:6).
(e) Similarly, even though animals, objects that are attached to the ground, and an object that does not belong to the one worshipping it do not become Asur b'Hana'ah when worshipped as Avodah Zarah, nevertheless they *do* become Asur b'Hana'ah when they are worshipped with a physical action. Therefore, if one pours a wine libation on an animal that does not belong to him, or if one began to slaughter an animal to an idol, the animal becomes Asur b'Hana'ah even for ordinary uses.
(f) Under certain circumstances, an object that became Asur b'Hana'ah by being worshipped as an idol can become permitted through "Bitul" (see Background to Avodah Zarah 52:6).
35) [line 38] MASNI LEI REBBI L'REBBI SHIMON B'REBBI - Rebbi taught Rebbi Shimon, the son of Rebbi (i.e. his own son)
36) [line 39] B'YALDUSECHA - when you were younger