[a - 53 lines; b - 46 lines]
1)[line 1]מאי קאמר?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]שאם בא לחתוך חותךSHE'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]אי כדי לגול עמוד, קשיא הקףIY 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]לצדדין קתניLI'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]מתחלתן לסופןMI'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]לאמצעיתוL'EMTZA'ISO- to its middle [from both ends]
6)[line 8]אילך ואילךEILACH V'EILACH- on this side and that side
7)[line 10][ל]ספריהם[L']SIFREIHEM- for their Sifrei [Torah]
8a)[line 11]ארכוARKO- its length
b)[line 11]הקיפוHEKEIFO- 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]שיעור ס"ת בכמה?SHI'UR SEFER TORAH B'CHAMAH?- what is the measurement [in Tefachim] of [the length] of a Sefer Torah?
10a)[line 13]גוילGEVIL- the whole hide of an animal
b)[line 13]קלףKELAF- 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]שבעין ספרי דאורייתאSHIV'IN SIFREI D'ORAISA- seventy Sifrei Torah [over the course of his lifetime]
12)[line 14]לא איתרמי ליה אלא חדLO ISRAMEI LEI ELA CHAD- it did not happen [that their height equaled their circumference] with but one exception
13)[line 16]אמשכיה דעיגליA'MASHCHEI D'IGLEI- on the hide of calves
14a)[line 16]יהבו ביה רבנן עינייהוYAHAVU BEI RABANAN EINAIHU- the Rabanan placed their gaze (lit. eyes) upon him [disapprovingly]
b)[line 17]ונח נפשיהV'NACH NAFSHEI- and he died (see Insights)
15)[line 19]דילמא" תּוֹרָה צִוָּה-לָנוּ מֹשֶׁה" כתבDILMA "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]נטעNATA- planted
17)[line 21]כרמיKARMEI- vineyards
18)[line 21]שתים כנגד שתים ואחת יוצא זנבSHETAYIM 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:
* * * * *
19)[line 22]ארוןARON- the Holy Ark that was placed in the Kodesh Kodashim
20)[line 23]אמתיםAMASAYIM- two Amos
21a)[line 23]רחבוRACHBO- its width
b)[line 24]קומתוKOMASO- its height
22)[line 24]אמה בת ששה טפחים / אמה בת חמשה טפחיםAMAH 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]הלוחותHA'LUCHOS- the tablets received by Moshe from Hash-m at Har Sinai, upon which the Aseres ha'Dibros were written
24)[line 25]עבייןAVYAN- their thickness
25)[line 26]מונחות כנגד ארכו של ארוןMUNACHOS KENEGED ARCHO SHEL ARON- they were placed along the length of the Aron
26)[line 27]אוכלותOCHLOS- take up
27)[line 27]נשתיירו שםNISHTAIRU SHAM- there remained there [along the length of the Aron]
28)[line 28]צא מהן טפח חציו לכותל זה וחציו לכותל זהTZEI 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]מיעוט אחר מיעוטMI'UT ACHAR MI'UT- one exclusion (namely, the word "Rak") following a different exclusion (namely, the word "Ein")
30)[line 33]אין מיעוט אחר מיעוט אלא לרבותEIN 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]פירנסת ארון לארכוPIRNASTA ARON L'ARCHO- you have filled the Aron along its length
32)[line 38]שלא יהא ספר תורה נכנס ויוצא כשהוא דחוקSHE'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]אמה בת חמשה טפחיםAMAH BAS CHAMISHAH TEFACHIM- see above, entry #20
34)[line 44]אצבעETZBA- one thumb-width (equal to one-quarter of a Tefach)
35)[line 47]אצבע (ומחצה)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]בו עמודין עומדיןBO 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]"אַפִּרְיוֹן עָשָׂה לוֹ הַמֶּלֶךְ שְׁלֹמֹה מֵעֲצֵי הַלְּבָנוֹן. עַמּוּדָיו עָשָׂה כֶסֶף, רְפִידָתוֹ זָהָב, מֶרְכָּבוֹ אַרְגָּמָן; [תּוֹכוֹ רָצוּף אַהֲבָה, מִבְּנוֹת יְרוּשָׁלִָם.]""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]ארגז ששיגרו בו פלשתים דורון לאלקי ישראלARGAZ 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]"... וְאֵת כְּלֵי הַזָּהָב אֲשֶׁר הֲשֵׁבֹתֶם לוֹ אָשָׁם תָּשִׂימוּ בָאַרְגַּז מִצִּדּוֹ, וְשִׁלַּחְתֶּם אֹתוֹ וְהָלָךְ.""... 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]לקוחLAKO'ACH- take
41)[line 1]שברי לוחות שמונחים בארוןSHIVREI 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]כל שיש בהקיפו שלשה טפחים יש בו רוחב טפחKOL 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]נפיש ליה מתרי טפחאNAFISH 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]רווחא דביני ביני בתרי פושכי היכי יתיב?RAVCHA D'VEINI VEINI BI'TREI POSHCHEI HEICHI YASIV?- how can the space between [the two poles] fit into two Tefachim?
45)[line 6]ספר עזרה לתחלתו הוא נגללSEFER 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]תרי בתרי היכי יתיב?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]דכריך ביה פורתאD'CHARICH BEI PORTA- that they folded over a bit [of the parchment that they left unrolled]
b)[line 9]וכרכיה לעילV'CHARCHEI L'EIL- and the folded part was placed on top [of the scroll]
48)[line 14]מקמיMI'KAMEI- prior to
49a)[line 10]דפא הוה נפיק מיניהDAPA HAVAH NAFIK MINEI- a shelf had jutted out from it[s side]
b)[line 10]ויתיב עילוה ספר תורהV'YASIV ILAVEI SEFER TORAH- and the Sefer Torah had rested upon it
50a)[line 13]בגויהB'GAVEI- inside of [the Aron]
b)[line 14]מבראיMI'BERA'I- outside of [the Aron]
51)[line 16]"[... אֵת אֲרוֹן הָאֱלֹקִים] אֲשֶׁר-נִקְרָא שֵׁם -- שֵׁם ה' צְבָקוֹת יֹשֵׁב הַכְּרֻבִים -- עָלָיו.""[... 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]השם וכל כינויוHA'SHEM V'CHOL KINUYAV- the [ineffable] name [of Hash-m] and all of its [seventy] variations [written upon parchment]
53)[line 24]"[וְאֶכְתֹּב עַל-הַלֻּחֹת אֶת-הַדְּבָרִים אֲשֶׁר הָיוּ עַל-הַלֻּחֹת הָרִאשֹׁנִים] אֲשֶׁר שִׁבַּרְתָּ, וְשַׂמְתָּם [בָּאָרוֹן.],"[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]יישר כחך ששברתYEYASHER 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]אותו הפרקOSO HA'PEREK- that chapter [of history, during the reign of Kings Uziyah, Yosam, Achaz, and Chizkiyah]
56)[line 33]וליקדמיה להושע ברישא?V'LIKDEMEI L'HOSHE'A B'REISHA?- why then is Hoshe'a not placed first [before Yeshayah]?
57)[line 33]כיון דכתיב נבואתיה גבי חגי, זכריה, ומלאכיKEIVAN 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]חשיב ליה בהדייהוCHASHIV LEI BAHADAIHU- it is grouped together with them
59)[line 35]לחודיהLECHUDEI- alone
60)[line 35]איידי דזוטר, מירכסAIDI D'ZUTAR, MIRCHAS- since it is small, it may be lost
61)[line 36]מלכים סופיה חורבנאMELACHIM SOFEI CHURBANA- the end of Melachim describes [the] destruction [of Yerushalayim and the Beis ha'Mikdash]
62)[line 37]נחמתאNECHEMTA- [words of] comfort
63)[line 39]קינותKINOS- laments; this refers to Megilas Eichah
64)[line 40]למ"ד איוב בימי משה היהL'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]אתחולי בפורענותא לא מתחלינןASCHULEI B'FUR'ANUSA LO MASCHELINAN- we do not begin [Kesuvim] with tribulations [which are the subject of most of Sefer Iyov]
66)[line 41]רות נמי פורענות היא!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]פורענות דאית ליה אחריתPUR'ANUS D'IS LEI ACHARIS- (the Gemara answers) [Megilas Rus contains] tribulations that result in hope
68)[line 42]ריוהוRIVEHU- he saturated
69)[line 43]מי כתבן?MI KESAVAN?- who wrote [the books of Tanach]?
70)[line 43]ספרוSIFRO- his book; i.e., the Torah (which is referred to as Toras Moshe)
71)[line 43]פרשת בלעםPARSHAS 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]שמונה פסוקים שבתורהSHEMONAH PESUKIM SHEB'TORAH- [the last] eight verses in the Torah [beginning with Moshe's death]
73)[line 45]ע"י עשרה זקניםAL YEDEI ASARAH ZEKENIM- along with the efforts of ten elders
74)[line 45]מלכי צדקMALKI 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]הימןHEIMAN- 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]ידותוןYEDUSUN- 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]אסףASAF- 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.