[20a - 38 lines; 20b - 44 lines]

1)[line 4]דעיילי ואפקיD'AILI V'APKI- that he brought it (the fig) into Yerushalayim and then took it out [and ate it outside]

2)[line 6]מתנות שלא הורמו כמי שהורמו דמיMATANOS SHE'LO HURMU K'MI SHE'HURMU DAMI

The priestly gifts that must be separated from one's animals and given to Kohanim are considered as if they have already been separated. (Therefore, they are considered to be in the possession of the Kohen even before he actually receives them.) (There is a Machlokes regarding this matter.)

3)[line 11]פירות שלא נגמרה מלאכתןPEROS SHE'LO NIGMERAH MELACHTAN- fruit whose production has not been finished [which would make them obligated in Terumos and Ma'aseros]

4)[line 23]הקורח קרחה בראשוHA'KORE'ACH KARCHAH B'ROSHO- one who makes a bald spot on his head in mourning for a dead person

5)[line 23]והמקיף פאת ראשוV'HAMAKIF PE'AS ROSHO (BAL TAKIF)

(a)It is forbidden by a Lav in the Torah for a Jewish male to remove his or another Jewish male's sideburns, thus making a continuous hairless line from his face until behind his ears, as the Torah states, "Lo Sakifu Pe'as Roshechem" - "You shall not make a ring [around the tops of your heads by removing the hair] of the corners of your heads" (Vayikra 19:27). The reason for this prohibition is to distance us from idol worship and its adherents who until this day cut their hair in this fashion. If one cuts off both sideburns, he receives Malkos two times. The Rambam (Hilchos Avodah Zarah 12:6) writes that he has a tradition in his family teaching that it is required to leave at least forty hairs in the sideburns.

(b)According to most authorities, it is prohibited to entirely remove the hair of the sideburns with either a razor or a pair of scissors. The prohibition of Hakafah applies to both the barber and the one whose hair is being cut, if he helps the barber (by moving his head to the correct position). It is prohibited to cut the hair of a male minor as well. Although this prohibition only applies to a man and not to a woman (whether her hair is being cut or whether she is cutting the hair of a man), nevertheless, it is forbidden mid'Rabanan for a woman to cut the hair of a man or a boy (see Nazir Chart #13, footnote #3).

(c)It is likewise forbidden to shave off all of the hair of the head (Hakafas Kol ha'Rosh). There is a disagreement among the Tana'im as to whether this is included in the prohibition of Hakafah and is mid'Oraisa, since all of the hair of the head includes the sideburns (Yevamos 5a, Nazir 41a), or if it is only forbidden mid'Rabanan (Nazir 29a), since the Torah only prohibits making a shaven ring around the remaining hair. (SEFER HA'CHINUCH #251)

6)[line 24]והשורט שריטה אחת על המתVEHA'SORET SERITAH ACHAS AL HA'MES (GEDIDAH / SERITAH)

(a)It is forbidden to gouge or cut into any part of the body as a result of the sorrow of mourning or for purposes of idol worship, and one who does so is punished with Malkos. The Torah uses two different words for the cut (Gedidah and Seritah), and two verses of the Torah state this prohibition (Vayikra 19:28 and Devarim 14:1). The reason for this prohibition is to distance us from idol worship and its adherents who cut themselves for these reasons.

(b)The Tana'im here argue as to whether Gedidah or Seritah are distinct in that Seritah applies only to gouging with the fingernails and Gedidah applies to gouging with an instrument, or whether both words imply both actions ("Seritah u'Gedidah Achas Hi").

(c)The RAMBAM (Hilchos Avodah Zarah 12:13) differentiates between Gedidah or Seritah done in mourning and Gedidah or Seritah done for purposes of idol worship. One is liable for Gedidah or Seritah done for mourning whether it is done using the fingernails or an instrument. However, one is only liable for Gedidah and Seritah for the purposes of Avodah Zarah when it is done with an instrument.

(d)We also learn from the verse of "Lo Sisgodedu" that it is not permitted for separate courts in one city or for Chachamim in the same court to govern according to different customs or Halachic rulings (Yevamos 14a). This can only lead to strife between the different Agudos (factions). (RAMBAM ibid. 12:14)

7)[line 26]זקןZAKAN- beard

8)[line 28]שיטלנו בתערSHE'YITLENU B'SA'AR- to take it off with a razor. One is liable if he cuts off hair from his face with a razor.

9a)[line 28]במלקטB'MELAKET- with a Melakaet, a plane or file used for metal surfaces (RASHI) or for planing flat shutters or shields (ROSH to Nazir 40b; see "Rehitni" below). (Elsewhere, Yevamos 43a, Rashi explains that a Melaket is pincers for picking hair, wool, etc. (O.F. moles), as is evident from the Gemara there. However, when it is mentioned together with Rehitni, Rashi explains that it refers to a tool that can cut and destroy hair, like a razor, and that is normally used to even broad flat surfaces, as is evident from the Gemara Nazir 58b and from Shabbos 97a. The Rambam, however, (PERUSH HA'MISHNAH to Makos 21a, see also BARTENURA there) explains that both Melaket and Rehitni are metal tools that can be used for plucking individual hairs, such as pincers and tweezers, and not planes.)

b)[line 29]או ברהיטניO B'REHITNI- or with a Rehitni, (a) a plane used for evening wooden or metal surfaces such as flat shutters or shields (RASHI to Kidushin 35b and to Shabbos 97a, see (a) above); (b) a kind of tweezers (see previous entry, from the Rambam)

20b----------------------------------------20b

10)[line 4]דסךD'SACH- that he smeared [on his fingers a salve that removes hair]

11)[line 8]כדי שיראה מראשוKEDEI SHE'YERA'EH ME'ROSHO- so that it be visible from his head. This means either that he is liable even when the exposed flesh is evident upon close inspection, or that he is liable only when one can see exposed flesh from far away (RITVA).

12)[line 9]כגריסKI'GRIS- like the size of a Cilician bean, approximately the size of a dime

13)[line 14]בכעדשהBICH'ADASHAH- like the size of a lentil bean

14)[line 15]בהרת כגריס ומחיה בכעדשהBAHERES KI'GRIS U'MICHYAH BICH'ADASHAH- the size of Baheres (to make person Tamei as a Metzora) is like a Cilician bean, and a healthy spot is the size of a lentil. (See Background to Sanhedrin 87:7.) This is a mnemonic to remember the Gemara's previous statement. Since the Mishnah mentions both bean and lentil, the emended version of the dispute mentions both bean and lentil.

15)[line 16]מלא פי זוגMELO PI HA'ZUG- the amount of hair that fills up the tip of a pair of scissors

16)[line 26]צדעיוTZEDA'AV- his temples

17)[line 27]ולפדחתוUL'PADACHTO- and to his forehead

18)[line 29]בארבילאB'ARBILA- in a sieve

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