[66a - 15 lines; 66b - 13 lines]

1)[line 1] V'EINAH MEKABELES TUM'AH BI'MEKOMAH- and it does not become Tamei in its place (while it is attached to the ground)

2)[line 1] , V'HA'RODEH MIMENAH B'SHABBOS, CHAYAV CHATAS- and one who detaches [honey] from it on Shabbos is obligated to bring a Korban Chatas (for the inadvertent transgression of the Melachah of Tolesh (uprooting an attached object such as a plant from the ground) on Shabbos)

3)[line 7]"[ , ] ; [ , ]""[V'YONASAN LO SHAMA B'HASHBI'A AVIV ES HA'AM, VA'YISHLACH ES KETZEH HA'MATEH ASHER B'YADO] VA'YITBOL OSAH B'YA'ARAS HA'DEVASH; [VA'YASHEV YADO EL PIV, VA'TA'ORNAH EINAV]" - "[And Yonasan, who had not heard when his father adjured the people, stretched out the edge of the staff that was in his hand] and he dipped it into the canes of honey; [he returned his hand to his mouth, and his eyes sparkled]." (Shmuel I 14:27) (YONASON AND THE HONEY)

(a)Thanks mainly to the efforts of Yonasan ben Shaul and his armor-bearer, the Pelishtim were fleeing the battlefield with Yisrael in hot pursuit. To encourage the people to complete the victory, Shaul ha'Melech administered an oath forbidding anyone to eat until nightfall, thereby preventing the battle-weary soldiers from being distracted from the task at hand.

(b)While in pursuit of the enemy, they entered a forest containing sugar-canes, from which luscious honey dripped in abundance. Afraid to contravene the king's oath, the hungry soldiers overcame the temptation to taste from the rivers of honey, all that is, with the exception of Yonasan who had not been present when his father had declared the oath. Yonasan dipped the edge of his staff into the river and tasted it.

(c)The people informed Yonasan of the oath, with which he wholeheartedly disagreed. On the contrary, he argued, if one taste of honey had such a positive effect on him, how much more so would a good meal give him strength to increase the victory over the Pelishtim.

(d)After Shaul suggested that the army pursue the Pelishtim that very night and defeat them once and for all, the Kohen asked the Urim v'Tumim but received no reply. The king realized that something was wrong, and by means of lots he discovered that Yonasan was the culprit. In reply to Shaul's query, Yonasan told his father what he had done, upon which he immediately sentenced him to death.

(e)The people however, would not accept Shaul's ruling. Yonasan had been responsible for their victory over the Pelishtim, and they would not allow one hair to fall from his head. They nullified Shaul's oath, and "redeemed" Yonasan from the death-sentence.

4)[line 10] DAF SHEL NACHTOMIN- a baker's wooden board, on which dough is kneaded, or on which the finished bread is placed for display (RASHBAM)

5)[line 14] PESHUTEI KELEI ETZ (Wooden utensils that do not have a receptacle)

(a)The Torah teaches (Vayikra 11:32) that vessels made of certain types of material become Tamei when they come into contact with a Mes or a Sheretz.

(b)Vessels made of wood, fabric (wool, linen, canvas, etc.), leather, sack (made of goat hair), or bone do not become Tamei through contact with a Mes or Sheretz unless they have a receptacle (that is, the vessel must be made in such a way that it can be filled with another object or liquid). This Halachah is derived from a Hekesh which compares the above mentioned materials to a sack, which always has a receptacle to hold things (Gemara Chagigah 26b). Therefore, wooden utensils that do not have a receptacle ("Peshutei Klei Etz") cannot become Tamei with Tum'as Mes or Tum'as Sheretz.

66b----------------------------------------66b

6)[line 2] B'DAF SHEL MATECHES- with a board made of metal (which can become Tamei mid'Oraisa even without a receptacle; see above, entry #5)

7)[line 6] ; () [ ]?MEI GESHAMIM SHE'CHISHEV ALEIHEM L'HADI'ACH ES HA'ITZTERUBALIN; MAHU (LI'ZERA'IM) [L'HACHSHIR BAHEN ES HA'ZERA'IM]? - rain water that [fell upon the Itzteruvil (see Background to Bava Basra 65:11) and] he (the owner) had intention that the water clean the Itzerubalin; does it enable produce to become Tamei? (KI YITEN / KI YUTAN)

(a)Foods may become Tamei if they touch a source of Tum'ah, only if they were wetted at some point in their history. Making foods wet in a manner that enables them to become Tamei is called "Hechsher." From then on, even after they dry, they can become Tamei. Wetting food with any of seven liquids: water, dew, oil, wine, milk, blood, and honey, can enable the food to become Tamei.

(b)The food can only become Tamei if the owner of the food was pleased that his food became wet. This is learned from the verse, " ..." "v'Chi Yutan Mayim Al Zera..." - "If water has been placed on seeds and then the dead body [of a Sheretz] fell upon them, the seeds are Tamei" (Vayikra 11:38). The word "" "Yutan" in the verse is written without a Vav, just like the word "Yiten" - "he places." However, according to the Mesorah, it is read "Yutan" - "it was placed." From this we learn that when water or other liquids fall on the food it is considered Hechsher only if their presence is desirable to the owner of the food (i.e. it is as though he himself applied them).

(c)It is necessary only for the owner to desire the liquid; he need not desire that the liquid come into contact with the food. That is, even if the owner desires the liquid for an entirely different purpose, if the liquid later comes into contact with food it will enable the food to become Tamei. On the other hand, if the owner only intended to dispose of the liquid it does not enable the food to become Tamei, since only liquids that are significant can cause Hechsher.

(d)It is only considered "Ki Yiten" when the liquid falls upon an object - with the will of the owner - that is detached from the ground. In the case of our Gemara, the water fell on an object (the Itzteruvil) that was originally detached from the ground, and then was affixed to the ground. The Gemara is asking whether or not the Izteruvil has the status of a detached object with regard to the law of Hechsher.

8)[line 12] D'RAV HUNA ZUTI- "Rav Huna, the small." He was referred to as such because he lived during the time of the eminent Rav Huna (colleague of Rav Papa) and in order to differentiate between him and the more famous Rav Huna he was called Rav Huna "the small." Alternatively, this refers to the famous Rav Huna himself, who was short in stature and was therefore known as "the small." (SEDER HA'DOROS)

9)[last line] KI ASYA HACH ITESA L'KAMACH- when this certain woman comes before you [for a ruling]

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