[76a - 43 lines; 76b - 50 lines]

1)[line 4] UL'MAN D'AMAR SEKILAH CHAMURAH, ME'HAI KUSHYA LO NIDONAH- and according to the opinion that Sekilah is more severe [than Sereifah], from that (i.e. the last) question, it is not possible to learn it (i.e. it is not possible to use the Gezeirah Shavah to teach that relations with one's mother's mother also incurs the death penalty of Sereifah)

2)[line 24] KAL VA'CHOMER, AL BAS BITO ANUSH; AL BITO LO KOL SHE'KEN?- it is learned through the method of Kal va'Chomer (see Background to Bava Basra 134:6h) as follows: if one is punished for relations with his granddaughter (who is not his wife's granddaughter -- Vayikra 18:10), does it not stand to reason that he should be punished for relations with his daughter?


We do not administer corporal punishments through deriving them from an exegetical process such as a Kal v'Chomer or Binyan Av (rather, it must be written in the Torah explicitly, or learned from a Hekesh or Gezeirah Shavah). For example, the Torah explicitly prohibits a man from living with his daughter's daughter (who is not his wife's granddaughter -- Vayikra 18:10), but it does not mention one who lives with his own daughter (who is not his wife's daughter). If not for a Gezeirah Shavah, we would not be able to administer a punishment to one who sins with his daughter, because "Ein Onshin Min ha'Din." (This follows the opinion of Rava. Abaye rules that this case is an exception to this rule, since the Kal v'Chomer is not a real Kal v'Chomer but rather it is a Giluy Milsa (a device that shows the meaning of the words in the verse). As such, the prohibition *can* be derived through that Giluy Milsa.) (See Insights to Nazir 44:1, Bava Kama 2:2.)

4)[line 24] (GILUYEI) [GILUY] MILSA B'ALMA HU- the logic for prohibiting one's daughter (who is not his wife's daughter) is obvious such that it is stronger than a normal Kal va'Chomer, since the only reason that his granddaughters are prohibited is because of their relationship to him through his daughter

5)[line 27] "U'VAS ISH KOHEN... ES AVIHA HI MECHALELES."- "The daughter of a man who is a Kohen [who defiles herself through adultery], her father she desecrates." (Vayikra 21:9)


The daughter of a Kohen who commits adultery is put to death. She does not receive the death penalty of Chenek (choking), as in other cases of adultery, but rather Sereifah (molten lead is poured in her throat) as it states in Vayikra 21:9.

7)[line 36] YACHOL B'CHOHEN HA'MASI ES BITO L'LEVI V'YISRAEL HA'KASUV MEDABER? - Could it be that the verse is referring to a Kohen who marries off his daughter to a Levi or a Yisrael? (BAS KOHEN HA'NISAS L'LEVI UL'YISRAEL: PESUL TERUMAH)

(a)After a crop is harvested and brought to the owner's house or yard, the owner must separate Terumah from the crop, which he gives to a Kohen. Kohanim and members of their households may eat Terumah as long as they are Tehorim.

(b)If the daughter of a Kohen marries anyone other than a Kohen, she loses the right to eat Terumah, as the verse states, "u'Vas Kohen Ki Siheyeh l'Ish Zar..." - "And the daughter of a Kohen, should she get married to a strange man, [shall not eat Terumah]" (Vayikra 22:12). This verse, which prohibits the daughter of a Kohen from eating Terumah when she marries a man who is prohibited to her, also prevents her from eating Terumah when she marries a Levi or a Yisrael, who are "Zarim" - "strangers" to the Kehunah.

(c)If her husband dies and she has no surviving children from husbands who are non-Kohanim, she may regain the right to eat Terumah in her father's house, as the verse states, "... v'Shavah El Beis Aviha ki'Ne'ureha..." - "[And the daughter of a Kohen, should she become a widow or a divorcee (with regard to the "stranger" of the previous verse), and has no children [from a husband who is a non-Kohen],] shall return to her father's house as in the days of her youth. [From the bread of her father she shall eat...]" (Vayikra 22:13).

8a)[line 41] ZEH HA'MASH'HEH BITO VOGERES- this is the person who leaves his daughter [as yet unmarried when she becomes] a Bogeres (According to the RASHASH, the word "l'Hefkeirah" in RASHI DH Zeh ha'Mashheh Bito Vogeres should be "l'Hafkidah" or, according to others, "l'Tafkidah.")


A girl is a Ketanah (minor) until she has two pubic hairs after she enters her twelfth year. During the following six months she is a Na'arah (maidenhood). When six months elapse she becomes a Bogeres (adult).

9)[line 42] RASHA ARUM- a cunning wicked person


10)[line 3] HA'YO'ATZCHA LEFI DARKO- the one who gives you advice according to his own benefit

11)[line 6] "L'MA'AN SEFOS HA'RAVAH ES HA'TZEME'AH."- "... in order to add the satiated with the famished." (Devarim 29:18)

12)[line 7] HA'OHEV ES ISHTO

The Chachamim commanded that a person should honor his wife more than himself and love her as he loves himself. (See RAMBAM Isurei Bi'ah 21:25.)

13)[line 9] HA'MASI'AN SAMUCH L'FIRKAN- one who marries off his children close to their age of maturation (just before they reach Halachic adulthood)

14)[line 10] "V'YADATA KI SHALOM OHALECHA, U'FAKADTA NAVECHA V'LO SECHETA."- "And you can be sure that there will be peace in your tent, and you shall command your residence and you will not sin." (Iyov 5:24)

15)[line 20] SHE'KEN B'LASHON YEVANI KORIN L'ACHAS HINA / HEN- since in the Greek language, the word for "one" is "Hina" (or "Hen" - Shabbos 31b, Moed Katan 28a)


(a)A city that was led astray (Nidach) to the extent that its inhabitants willfully committed idolatry, must be destroyed. All of those who were led astray must be killed and the city burned, along with all of the possessions of its inhabitants, as stated in Devarim 13:13-19. The righteous people who were not led astray are not killed, but their possessions are burned. The Madichim, those who influenced the city to commit idolatry, are punished with Sekilah (stoning) (RAMBAM Hilchos Avodas Kochavim 4:1).

(b)Other requirements to classify a city as an Ir ha'Nidachas is that the Madichim must be male residents of the city and must be from the same tribe to which the city belongs. There must be at least two Madichim, who must influence the majority of the city (with a minimum of 100 people). In addition, the city cannot be a border town (RAMBAM ibid. 4:2).

17)[line 28] BARZEL- iron

18)[line 28] KAVASH ALAV L'SOCH HA'MAYIM- (O.F. prembre) he pressed him down into water [until he drowned and died]

19)[line 29] UR- a fire

20)[line 30] DACHAFO- he pushed him [into the water]

21)[line 31] SHISAH VO ES HA'KELEV- he set another's dog upon him

22)[line 32] HESHICH BO ES HA'NACHASH- he took the snake and inserted its fangs into someone's flesh [and the person died]

23)[line 34] MIPNEI MAH LO NE'EMRAH YAD B'VARZEL?- Why does the verse (Bamidbar 35:16) not state "Yad" in reference to a murder weapon made of iron?


(a)A person is termed a murderer only if the weapon that he uses to commit murder is of a type of material and size that will normally cause death.

(b)The verses that deal with murder weapons are as follows:

1."v'Im bi'Chli Varzel Hikahu va'Yamos, Rotze'ach Hu; Mos Yumas ha'Rotze'ach." - "But if he hits him with an instrument of iron, so that he dies, he is a murderer; the murderer shall surely be put to death." (Bamidbar 35:16)

2."v'Im b'Even Yad Asher Yamus Bah Hikahu va'Yamos, Rotze'ach Hu; Mos Yumas ha'Rotze'ach." - "And if he hits him with a hand-sized stone, from which [a person normally] may die, and he dies, he is a murderer; the murderer shall surely be put to death." (Bamidbar 35:17)

3."v'Im bi'Chli Etz Yad Asher Yamus Bo Hikahu va'Yamos, Rotze'ach Hu; Mos Yumas ha'Rotze'ach." - "Or if he hits him with a hand-sized weapon of wood from which [a person normally] may die, and he dies, he is a murderer; the murderer shall surely be put to death." (Bamidbar 35:18)

25)[line 35] YAD- [able to be grasped by the] hand

26)[line 35] HA'BARZEL MEMIS B'CHOL SHE'HU- (a) [even a utensil of] iron of the most minute size (i.e. a needle) can kill (RASHI); (b) an iron implement [that inflicts even a wound] of the most minute size can be fatal (since iron can cause various infectious diseases) (TOSFOS DH she'Barzel)

27)[line 38] LO NASNAH TORAH BO SHI'UR- therefore the Torah did not specify a size (i.e. did not use the word "Yad" in the verse dealing with a murder weapon made of iron)

28)[line 39] BARZEI MIVRAZ- (O.F. point) it pierces

29)[line 44] KEIVAN D'YACHOL LA'ALOS MI'SHAM- since under normal circumstances a person like him would have been able to get out of there, but as it happened, for whatever reason, he did not

30)[line 45] "O V'EIVAH [HIKAHU V'YADO VA'YAMOS, MOS YUMAS HA'MAKEH, ROTZE'ACH HU; GO'EL HA'DAM YAMIS ES HA'ROTZE'ACH B'FIG'O VO.]"- "Or if in enmity [he hits him with his hand, so that he dies; he who hit him shall surely be put to death, for he is a murderer. The Go'el ha'Dam shall slay the murderer when he meets him."] (Bamidbar 35:21)

31)[line 46] HA'METZAMTZEM- one who restrains, suppresses

32)[line 46] HA'HU GAVRA D'METZAMTZEMA L'CHEIVASAH D'CHAVREI B'SHIMSHA- a certain person who killed someone's animal by restraining it in the sun [until it died]