[a - 53 lines; b - 46 lines]

1)[line 1] ?MAI KA'AMAR?- what [novel idea] is being taught [with the ruling that one may cut Nevi'im or Kesuvim from a scroll of Tanach? According to all opinions, it is preferable to have them written in separate scrolls!]

2)[line 2] SHE'IM BA LA'CHTOCH CHOTECH- [the reason why a) one may finish any of the twenty-four books of Tanach at the bottom of a column and then begin the next book at the top of the next column without leaving any lines blank between them is] that if he wishes to cut them apart, he may [and the new Sefer will then not look odd in that it begins with blank lines] (RASHI); b) one may finish any of the books of Nevi'im or Kesuvim at the bottom of a column and then begin the next book at the top of the next column without leaving any lines blank between them is] that if he wishes to cut them apart, he may [and the new Sefer will then not look odd in that it begins with blank lines] (RI cited by TOSFOS to 13b DH u'Mesayem); c) one may finish any of the books of Nevi'im or Kesuvim at the bottom of a column and then begin the next book at the top of the next column after leaving the appropriate number of blank lines is] that if he wishes to cut them apart, he may [although one may not do so between the books of the Torah since one may then come to cut the Sefer at that point] (RITZBA cited by TOSFOS to 13b DH u'Mesayem)

3)[line 3] , IY KEDEI LA'GUL AMUD, KASHYA HEIKEF- if [the Beraisa refers to leaving] enough [blank parchment] to wrap around a pole, then there is a question from [the earlier Beraisa which rules that a) one must leave enough blank parchment at the end of the scroll to wrap around] the circumference [of the outside of the wound scroll] (RASHI); b) one must leave enough blank parchment at the beginning of the scroll to wrap around] the circumference [of the outside of the wound scroll] (RI cited by TOSFOS DH v'Oseh)

4)[line 4] LI'TZEDADIN KA'TANI- [the ruling of the Beraisa] is meant to be split [as it is referring to two different widths of parchment, one of which must be wide enough to wrap around a pole and the other of which must be wide enough to wrap around the circumference of the outside of the wound scroll]

5a)[line 7] MI'TECHILASAN L'SOFAN- a) from their beginning to their end (RASHI); b) according to the Girsa LI'TECHILASAN - [from their end] to their beginning (ROSH and other Rishonim; see RASHASH)

b)[line 8]L'EMTZA'ISO- to its middle [from both ends]

6)[line 8] EILACH V'EILACH- on this side and that side

7)[line 10][][L']SIFREIHEM- for their Sifrei [Torah]

8a)[line 11]ARKO- its length

b)[line 11]HEKEIFO- its circumference [a) when it is wound to its middle around two poles] (TOSFOS to 14b DH Trei); b) when it is wound in one roll without any poles (RAMBAN; see PNEI SHLOMO)]

9)[line 12] " ?SHI'UR SEFER TORAH B'CHAMAH?- what is the measurement [in Tefachim] of [the length] of a Sefer Torah?

10a)[line 13]GEVIL- the whole hide of an animal

b)[line 13]KELAF- a) the outer layer of the hide of an animal (epidermis) (most Rishonim); b) the inner layer of the hide of an animal (dermis) (RAMBAM; see Rishonim to Shabbos 79b))

11)[line 14] SHIV'IN SIFREI D'ORAISA- seventy Sifrei Torah [over the course of his lifetime]

12)[line 14] LO ISRAMEI LEI ELA CHAD- it did not happen [that their height equaled their circumference] with but one exception

13)[line 16] A'MASHCHEI D'IGLEI- on the hide of calves

14a)[line 16] YAHAVU BEI RABANAN EINAIHU- the Rabanan placed their gaze (lit. eyes) upon him [disapprovingly]

b)[line 17] V'NACH NAFSHEI- and he died (see Insights)

15)[line 19]" - " DILMA "TORAH TZIVAH LANU MOSHE" KASAV- perhaps he wrote [the words] "Torah Tzivah Lanu Moshe" (Devarim 33:4) [four hundred times, as it is not humanly possible to write four hundred Sifrei Torah in one's lifetime]. The Gemara (Sukah 42a) teaches that when one's son is able to talk, then he should teach him Torah. The Gemara defines "Torah" as the words "Torah Tzivah Lanu Moshe" (cited by TOSFOS DH Dilma).

16)[line 20]NATA- planted

17)[line 21]KARMEI- vineyards

18)[line 21] SHETAYIM KENEGED SHETAYIM V'ACHAS YOTZEI ZANAV - [he planted four hundred minimal vineyards in a formation of] two [plants] opposite two [plants] with a [fifth] sticking out like a tail, like so:

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19)[line 22]ARON- the Holy Ark that was placed in the Kodesh Kodashim

20)[line 23]AMASAYIM- two Amos

21a)[line 23]RACHBO- its width

b)[line 24]KOMASO- its height

22)[line 24] / AMAH BAS SHISHAH TEFACHIM / AMAH BAS CHAMISHAH TEFACHIM - The Length of the Tefach used in the Vessels of the Mishkan

(a)All Amos mentioned in the Torah regarding the dimensions of the building of the Mishkan refer to Amos comprised of six Tefachim. Rebbi Meir and Rebbi Yehudah disagree, however, regarding the Amos given for the dimensions of the vessels of the Mishkan. Rebbi Meir rules that these Amos too were comprised of six Tefachim. Rebbi Yehudah maintains that vessels were measured in Amos of five Tefachim (Sukah 5b).

23)[line 24]HA'LUCHOS- the tablets received by Moshe from Hash-m at Har Sinai, upon which the Aseres ha'Dibros were written

24)[line 25]AVYAN- their thickness

25)[line 26] MUNACHOS KENEGED ARCHO SHEL ARON- they were placed along the length of the Aron

26)[line 27]OCHLOS- take up

27)[line 27] NISHTAIRU SHAM- there remained there [along the length of the Aron]

28)[line 28] TZEI ME'HEN TEFACH: CHETZYO L'CHOSEL ZEH V'CHETZYO L'CHOSEL ZEH- subtract from them one Tefach: half of which was taken up by one wall and half of which was taken up by the opposite wall

29)[line 32] MI'UT ACHAR MI'UT- one exclusion (namely, the word "Rak") following a different exclusion (namely, the word "Ein")

30)[line 33] EIN MI'UT ACHAR MI'UT ELA L'RABOS - One Exclusion Following a Different Exclusion Results in an Inclusion

(a)Sometimes a word or phrase in the Torah that implies the exclusion of a particular situation, item, etc. is followed by an additional word or phrase that implies the same exclusion. In such a case the law of "Ein Mi'ut Achar Mi'ut Ela l'Rabos" is applied. This means that the limitation of a limitation results in an expansion of the Halachah to include additional cases.

(b)The logical basis for this rule is that since the Torah could have written just one Mi'ut had it wanted to limit the Din, the fact that there are two written must mean that the Torah desired to include the Halachah instead of excluding it. (This rule is closely related to that of "Shnei Chesuvim ha'Ba'im k'Echad Ein Melamdim" [see Background to 60:2], as well as to the converse rule of "Ein Ribuy Achar Ribuy Ela l'Ma'et [see Background to Menachos 60:1].)

(d)In nearly every situation in which this rule applies, the obvious question is why the Torah found it necessary to express itself in such a roundabout way? Without either Mi'ut we would have reached the same conclusion! TOSFOS (to Yoma 60a DH Trei) explains that in such situations there was a reason such as a Binyan Av (see Background to 60:2) or a Kal va'Chomer (see Background to Avodah Zarah 46:22) that would have taught us to exclude what the Mi'ut was addressing even without the Mi'ut. The Torah therefore included a double Mi'ut in order to teach us that the exclusion in question should not be excluded.

31)[line 34] PIRNASTA ARON L'ARCHO- you have filled the Aron along its length

32)[line 38] SHE'LO YEHEI SEFER TORAH NICHNAS V'YOTZEI KESHE'HU DOCHEK- [this is] so that the Sefer Torah should not have to be wedged in or pulled out with difficulty

33)[line 40] AMAH BAS CHAMISHAH TEFACHIM- see above, entry #20

34)[line 44]ETZBA- one thumb-width (equal to one-quarter of a Tefach)

35)[line 47] ()ETZBA (U'MECHTZA)- According to the Girsa of RASHI and the BACH, who are not Gores the word "u'Mechtza", this refers to one thumb-width, which is equal to one-quarter of a Tefach. Rashi explains that according to the Girsa that includes the word "u'Mechtza", the Etzba referred to here is the width of a pinky finger. Since there are six such widths in a Tefach, one and a half pinky-widths is equal to one thumb-width. TOSFOS DH Etzba (as explained by the RASHASH) maintains one of the walls of the Aron was the width of a pinky, and the other was that of a thumb. This is because some leeway was necessary to fit seven Tefachim of items into seven Tefachim of space (see below, entry #44).

36)[line 48] BO AMUDIN OMDIN- in it the [a) special silver] poles [fashioned by Shlomo ha'Melech (RASHI, TOSFOS DH sheba'Hen) that symbolized the stability of Klal Yisrael (TOSFOS ibid.)]; b) [silver] poles [that were attached to the Sefer Torah when it was read from] (ROSH) were stored

37)[line 49]" . , , ; [ , .]""APIRYON ASAH LO HA'MELECH SHLOMO ..."- "King Shlomo made for himself a bed of cedar wood from the forest of Levanon. Its posts were made of silver, its mattress [woven] of gold[en thread], and its curtains made of purple-dyed wool; inside of it was a coal beloved by the daughters of Yerushalayim" (Shir ha'Shirim 3:9-10). This verse refers to the Ohel Mo'ed - the Tabernacle - of Mishkan Shiloh. The "posts of silver" are discussed in our Gemara. The golden mattress refers to the Kapores (cover of the Aron), the purple curtains to the Paroches (curtain dividing the Kodesh from the Kodesh ha'Kodashim), the coal to the Aron, Kapores, Keruvim (golden forms atop the Kapores), and Luchos, and the "daughters of Yerushalayim" to Klal Yisrael (RASHI ibid.).

38)[line 50] ARGAZ SHE'SHIGRU LO PELISHTIM DORON LE'LOKEI YISRAEL - The Chest Sent by the Pelishtim as a Tribute to the G-d of Yisrael

(a)At the end of the era of the Shofet Eli ha'Kohen, the Pelishtim waged war against Klal Yisrael. The Jewish army took the Aron ha'Kodesh to the battlefield in order to sway the outcome of the war. However, due to the sins of the nation, the war effort was unsuccessful, and the Pelishtim captured the Aron ha'Kodesh (Shmuel I 4:1-11; see Background to 15:99).

(b)Hash-m afflicted the Pelishtim with unusual diseases during the seven months in which they held the Aron. As a result, they decided to return the Aron, along with special gifts to the G-d of Yisrael. One of these gifts was a Argaz (chest), which became a permanent addition to the Aron ha'Kodesh (Shmuel I 6:8).

39)[line 51]"... , .""... V'ES KLEI HA'ZAHAV ASHER HASHEVOSAM LO ASHAM TASIMU VA'ARGAZ MI'TZIDO, V'SHILACHTEM OSO V'HALACH."- "... and the golden vessels that you are sending as an Asham (guilt-offering) place in the box to its side, and send it on its way" (Shmuel I 6:8).

40)[line 52]LAKO'ACH- take

14b----------------------------------------14b

41)[line 1] SHIVREI LUCHOS SHE'MUNACHIM BA'ARON- the broken pieces of the [first] Luchos that were placed in the Aron [under the unbroken second Luchos]

42)[line 2] KOL SHE'YESH B'HEKEIFO SHELOSHAH TEFACHIM YESH BO ROCHAV TEFACH- any [circle] with a circumference of three Tefachim has a diameter of one Tefach (the Gemara always rounds pi down to three)

43)[line 4] NAFISH LEI MI'TREI TAFCHA- [its circumference] is greater than two Tefachim [since the layers of parchment wind around each other more times when there are two rolls]

44)[line 5] ?RAVCHA D'VEINI VEINI BI'TREI POSHCHEI HEICHI YASIV?- how can the space between [the two poles] fit into two Tefachim?

45)[line 6] SEFER AZARAH LI'TECHILASO HU NIGLAL- the Sefer [Torah that was stored in the Aron and read in] the Azarah (courtyard of the Beis ha'Mikdash) [by the Kohen Gadol on Yom ha'Kipurim and the king during Hakhel (see Background to Chagigah 3:2)] was rolled a) from its beginning to its end (RASHI); b) from its end to its beginning (TOSFOS to 13b DH v'Oseh)

46)[line 7] ?TREI BI'TREI HEICHI YASIV?- how can [a Sefer Torah that is] two [Tefachim wide] fit in [a space that is exactly] two [Tefachim wide]

47a)[line 8] D'CHARICH BEI PORTA- that they folded over a bit [of the parchment that they left unrolled]

b)[line 9] V'CHARCHEI L'EIL- and the folded part was placed on top [of the scroll]

48)[line 14]MI'KAMEI- prior to

49a)[line 10] DAPA HAVAH NAFIK MINEI- a shelf had jutted out from it[s side]

b)[line 10] V'YASIV ILAVEI SEFER TORAH- and the Sefer Torah had rested upon it

50a)[line 13]B'GAVEI- inside of [the Aron]

b)[line 14]MI'BERA'I- outside of [the Aron]

51)[line 16]"[... ] - -- ' -- .""[... ES ARON HA'ELOKIM] ASHER NIKRA SHEM- SHEM HASH-M ELOKIM TZEVAKOS YOSHEV HA'KERUVIM - ALAV." - "[And David and the assembly that was with him got up and went from Ba'alei Yehudah to Yerushalayim to bring the Ark of G-d] that the name - the name of Hash-m, G-d, Lord of Hosts, Dweller Amongst the Keruvim - was called upon" (Shmuel II 6:2). From that which the word "Shem" is repeated in this verse Rav Huna derives that both the unbroken second Luchos as well as the broken first Luchos were stored in the Aron.

52)[line 20] HA'SHEM V'CHOL KINUYAV- the [ineffable] name [of Hash-m] and all of its [seventy] variations [written upon parchment]

53)[line 24]"[ - - - ] , [.],"[V'ECHTOV AL HA'LUCHOS] ... ASHER SHIBARTA, V'SAMTEM [BA'ARON.]"- "[And I shall write upon the second Luchos those words that had been written upon the first Luchos] that you broke, and you shall place them [in the Aron]" (Devarim 10:2). This verse records words spoken by Hash-m to Moshe Rabeinu. The Beraisa taught by Rav Yosef reads through the comma to mean "and you shall place those which you broke".

54)[line 27] YEYASHER KO'ACH SHE'SHIBARTA- may your strength be straightened for you broke them; i.e., from that which Hash-m did not express anger with Moshe Rabeinu for breaking the first Luchos, it is clear that He agreed with his decision.

55)[line 32] OSO HA'PEREK- that chapter [of history, during the reign of Kings Uziyah, Yosam, Achaz, and Chizkiyah]

56)[line 33] ?V'LIKDEMEI L'HOSHE'A B'REISHA?- why then is Hoshe'a not placed first [before Yeshayah]?

57)[line 33] , , KEIVAN DI'CHSIV NEVU'ASEI GABEI CHAGAI, ZECHARYAH, U'MALACHI- since his prophecy is written next to those of Chagai, Zecharyah, and Malachi [in Trei Asar]

58)[line 34] CHASHIV LEI BAHADAIHU- it is grouped together with them

59)[line 35]LECHUDEI- alone

60)[line 35] , AIDI D'ZUTAR, MIRCHAS- since it is small, it may be lost

61)[line 36] MELACHIM SOFEI CHURBANA- the end of Melachim describes [the] destruction [of Yerushalayim and the Beis ha'Mikdash]

62)[line 37]NECHEMTA- [words of] comfort

63)[line 39]KINOS- laments; this refers to Megilas Eichah

64)[line 40]" L'MAN D'AMAR IYOV BI'YEMEI MOSHE HAYAH- according to the opinion which maintains that Iyov lived in the time period of Moshe Rabeinu (see 15a)

65)[line 41] ASCHULEI B'FUR'ANUSA LO MASCHELINAN- we do not begin [Kesuvim] with tribulations [which are the subject of most of Sefer Iyov]

66)[line 41] !RUS NAMI PUR'ANUS HI!- Megilas Rus also contains tribulations [as it begins with a famine, the exile of Elimelech and his family, and the his death along with those of his two sons]!

67)[line 41] PUR'ANUS D'IS LEI ACHARIS- (the Gemara answers) [Megilas Rus contains] tribulations that result in hope

68)[line 42]RIVEHU- he saturated

69)[line 43] ?MI KESAVAN?- who wrote [the books of Tanach]?

70)[line 43]SIFRO- his book; i.e., the Torah (which is referred to as Toras Moshe)

71)[line 43] PARSHAS BIL'AM- the episode of Bil'am and the Berachos with which he blessed Klal Yisrael [even though they do not directly describe Moshe's own life experiences]

72)[line 44] SHEMONAH PESUKIM SHEB'TORAH- [the last] eight verses in the Torah [beginning with Moshe's death]

73)[line 45]" AL YEDEI ASARAH ZEKENIM- along with the efforts of ten elders

74)[line 45] MALKI TZEDEK- Shem ben Noach, referred to by this name in his capacity as king of Shalem and priest of Hash-m (Bereishis 14:18).

75a)[last line]HEIMAN- a Levi who sang in the Beis ha'Mikdash; a contemporary of David ha'Melech. He was the author of Tehilim 88

b)[last line]YEDUSUN- a Levi who sang in the Beis ha'Mikdash; a contemporary of David ha'Melech. He was the author of Tehilim 39

c)[last line]ASAF- a) a Levi who sang in the Beis ha'Mikdash; a contemporary of David ha'Melech; b) one of the three sons of Korach; otherwise known as Aviyasaf. According to this understanding, the final of the ten elders who authored Sefer Tehilim along with David ha'Melech is either Eisan ha'Ezrachi (author of Tehilim 89; see 15a and RASHI there DH v'Eima Yakov with HAGAHOS HA'BACH #2, and end of TOSFOS ibid. DH v'Al) or Shlomo ha'Melech (see TOSFOS ibid.). Asaf was the author of Tehilim 79.

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