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Menachos 80

1) [line 1] TODAS NEDAVAH - (lit. a voluntary Todah) (a) where the person said, "Harei Zo Todah" - "This animal is a Korban Todah" (in which case he is not obligated to bring another animal if the first one he designates gets lost) (RASHI KESAV YAD, 1st explanation); (b) any other situation where a person pledges a Korban Todah except where he was saved from one of the situations about which Rav states (Berachos 54b) "Arba'ah Tzrichin l'Hodos" (see Background to Menachos 79:28).

2) [line 2] MARBEH B'SODOS HU - he is simply bringing more Korbenos Todah (without being obligated to do so) [and there is no difference between before or after Kaparah, since both Korbanos require Lachmei Todah]

3) [line 4] MOSAR D'SODAH HI - it is the "remainder" of a Korban Todah and does not require Lachmei Todah, before or after Kaparah, since he fulfills his obligation of the sacrifice with the mother. (When a person designates a certain amount of money with which to buy a sacrifice and he buys the sacrifice for less money, the remainder is called "Mosar d'Sodah.")

4) [line 7] ADAM MISKAPER B'SHEVACH HEKDESH - a person may fulfill his obligation to bring a Korban with the "increase" of Hekdesh, such as if the animal gives birth of rises in value

There are five Chata'os that are put to death by being locked up without food until they die:

1. The offspring of a Chatas
2. The Temurah (see Background to Menachos 79:20b) of a Chatas
3. A Chatas the owner of which has died
4. A Chatas of a sheep or goat that became a year old (and is therefore invalid as a Korban Chatas), the owner of which brought a different Chatas to atone for his sins
5. A Chatas that was lost and was later found with a Mum, the owner of which brought a different Chatas to atone for his sins (Temurah 21b)
6) [line 17] KOL SHEB'CHATAS RO'AH - any animal that was designated as a Korban Chatas about which the ruling is that it is sent out to pasture to develop a blemish (the Gemara immediately proceeds to classify this case)

7) [line 31] AVUDAH BI'SHE'AS HAFRASHAH MESAH - if an animal was designated as a Korban Chatas because the original animal was lost, the original animal is put to death (even if it is found before the second animal is sacrificed)

(a) When a person is worried that his Korban Chatas may be lost, he is able to designate two animals, saying, "I hereby designate one of these animals as my Korban Chatas. If that animal gets lost, the other animal will be my Korban Chatas in its stead." If one of the animals does get lost, he is permitted to offer the other animal as his Chatas.
(b) If neither animal gets lost, and one animal is sacrificed as his Chatas, a Halachah l'Moshe mi'Sinai states that the second animal also obtains the sanctity of a Chatas, to a certain extent. It is called "a Chatas that was designated for Achrayus (as a substitute)," and it is not sacrificed as a Chatas because its owner has already brought his Korban Chatas.

9) [line 37] K'REBBI SHIMON SEVIRA LEI D'AMAR CHAMESH CHATA'OS MESOS - see above, entry #5. Rebbi Shimon rules that there are no cases of a Chatas being put out to pasture

10) [line 42] ZO TODAH V'ZO LACHMAH - (that is, if a person pledges a Korban and says these words)

11) [line 45] LECHEM (LI'GELAL) [GELAL] TODAH - the loaves are brought because of the Korban Todah animal


12a) [line 19] SHENIYAH TAMUS - the second one is put to death (since it is a Chatas, the owner of which brought a different Chatas to atone for his sins)
b) [line 20] SHELISHIS TIR'EH - the third one is put our to pasture to develop a blemish, since it is not a replacement for the first animal

13) [line 36] SIMAN LEMUDI"M [LEVIYI"M] (MIDA"S) [MART"A] ALA"H SHE'YE"SH SHE'KE"N (D'DAMA"H) [DAMHARY"A] D'I"Y CHALA"SH MOSA"R TEMURA"H BA'CHU"TZ CHIZKIYA"H HIFRI"SH CHATA"S (L'ACHA"R YOSE"R) [L'ACHRAYUS] - this is a mnemonic device that stands for (a) the names of the Chachamim who make the suggestions in the following Sugyos (1-7), and (b) hints to the suggestions that they make (8-14), as follows:

1. *Lemudim* refers to "*Lemedim* Lifnei Rebbi" (line 39)
2. *Leviyim* refers to "*Levi*" (line 46)
3. *Marta* refers to "Rebbi Yitzchak bar Shmuel bar *Marta*" (Daf 81a, line 1)
4. *Alah* refers to "Rav *Ila*" (Daf 81a, line 6)
5. *she'Yesh* refers to "Rav *Shisha* brei d'Rav Idi" (Daf 81a, line 14)
6. *She'KeN* refers to "Amar Lei Rav A*sh*I l'Rav *K*aha*n*a" (Daf 81a, line 21)
7. *Damharya* refers to "Ravina Ikla *l'Damharya*" (Daf 81, line 31)
8. *d'Iy ChaLaSh* refers to the first word ("Iy") of the two suggestions of Lemedim Lifnei Rebbi, and hints at the two suggestions ("ChaLaSh" stands for *Ch*u*L*in, *Sh*elamim): 1. "v'Leima *Iy* Hach d'Kaima Todah... Iy Lo, Leipuk l'*Ch*u*l*in" (line 40); 2. "v'Leima *Iy* Hach d'Kaima Temurah... v'Ha Sehevei *Sh*elamim" (line 43)
9. *Mosar* refers to the suggestion of Levi, "v'Ha Sehevei *Mosar* d'Sodah" (line 49)
10. *Temurah* refers to the suggestion of Rebbi Yitzchak bar Shmuel bar Marta, "v'Ha Sehevei *Temurah* (Daf 81a, line 5)
11. *ba'Chutz* refers to the suggestion of Abaye to Rebbi Ila, "Im Isa led'Rebbi Yochanan d'Amar *Chutz* l'Chomas ha'Azarah" (Daf 81a, line 7)
12. *Chizkiyah* refers to the suggestion of Rav Shisha brei d'Rav Idi, "Im Isa *led'Chizkiyah* d'Amar Kadshu Arba'im mi'Toch Shemonim" (Daf 81a, line 14)
13. *Hifrish Chatas* refers to the suggestion of Rav Ashi, "Im Isa led'Rebbi Yochanan d'Amar *Hifrish Chatas* Me'uberes" (Daf 81a, line 22)
14. *l'Achrayus* refers to the suggestion of Rav Dimi brei d'Rav Huna mi'Damharya, "v'Idach Sehevei *l'Achrayus*" (Daf 81a, line 35)
14) [line 39] LEMEDIN LIFNEI REBBI - "those who learn before Rebbi" (the Gemara -- Sanhedrin 17b -- explains that this phrase refers to Levi)

15) [line 42] V'CHI MACHNISIN CHULIN LA'AZARAH? - Are we permitted to bring Chulin (non-consecrated items, such as the Lachmei Todah that Lavi is suggesting be brought, should the animal in fact not be a Todah) into the Azarah? (CHULIN LA'AZARAH)
(a) According to some Tana'im, it is forbidden by an Isur Aseh to bring a non-sanctified ("Chulin") animal or food into the Azarah of the Beis ha'Mikdash. This is learned from the verse, "If the place chosen by HaSh-m is *far* [from where you are]... you may slaughter and eat meat to your heart's content..." (Devarim 12:21), which implies that we may only slaughter Chulin *outside* of the Azarah of the Beis ha'Mikdash (Pesachim 22a). According to these Tana'im, if non-sanctified animals are slaughtered in the Mikdash, it is prohibited with a Lav to eat from them (Pesachim, ibid.). Other Tana'im maintain that the prohibition of offering Chulin in the Azarah (and eating from non-sanctified animals that were slaughtered in the Azarah) is not from the Torah but Rabbinic ("Chulin ba'Azarah *Lav* d'Oraisa").
(b) The Rishonim argue over the breadth of the prohibition of bringing Chulin into the Azarah, according to those Tana'im who prohibit it mid'Oraisa. According to many Rishonim, it is only prohibited mid'Oraisa to bring objects of Chulin into the Azarah if one performs with them acts which resemble those done for Korbanos, such as slaughtering them, waving them or placing them on the Mizbe'ach (TOSFOS to Bava Basra 81b, DH v'Dilma, and to Pesachim 66b, and other Rishonim). Others maintain that even if no such acts are performed, it is prohibited mid'Oraisa to bring foods of Chulin into the Azarah (RAMBAM Hilchos Shechitah 2:3; see Insights to Nedarim 9:2).

16) [line 45] MISHUM D'KA MEMA'ET BA'ACHILAH DI'SHELAMIM - since you will be limiting the time available to eat the Korban Shelamim, which is normally eaten for two days and the intervening night. If the animal becomes a Todah, it is only possible to eat it for the day of its slaughter and the following night

17) [last line] MO'ACH - a brain
18) [last line] B'KODKODO - in his head

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