[99a - 56 lines; 99b - 53 lines]

1)[line 2]לכי חפי להו חשוכאL'CHI CHAFEI LEHU CHASHOCHA- when they will be covered in darkness

2)[line 3]מילט קא לייטת ליMEILAT KA LAITAS LI- are you cursing me

3)[line 14]שרא ליה מריה לרבי הללSHARA LEI MAREI L'REBBI HILLEL- his Master should forgive Rebbi Hillel!; i.e., may HaSh-m forgive Rebbi Hillel for making such a statement

4)[line 27]כמנין ימות החמהK'MINYAN YEMOS HA'CHAMAH- like the number of days of the year

5)[line 29]לאבריי לא גליתיL'EVARAI LO GILISI- to my limbs I (HaSh-m) have not revealed it (the date of redemption). HaSh-m revealed the time of Mashi'ach only "to His heart," but not "to His limbs." He kept it hidden in His "heart" and did not say it aloud so that His "limbs" could hear it. (RASHI)

6)[line 34]שעבוד מלכיותSHIBUD MALCHIYOS- the oppression and subjugation of the people of Yisrael by foreign kingdoms. According to Shmuel, the natural laws, and even the basic norms of society, will not change in the era of Mashi'ach. The only major difference will be that the Jewish people will enjoy independence from foreign rule. The RAMBAM concurs with this view.

7)[line 40]פרקמטיאPERAKMATYA- business

8)[line 45]אפיקורוסAPIKORUS- a heretic

9)[line 45]המגלה פנימ בתורהHA'MEGALEH PANIM BA'TORAH- one who expounds the Torah falsely

10)[line 47]המחלל את הקדשיםHA'MECHALEL ES HA'KEDOSHIM- one who desecrates Kodshim. This refers to one who causes sanctified objects to become profaned and thereby lose their sacred status. For example, if a Kohen who is Tamei eats Terumah, he fails to adhere to the stringent requirements the Torah prescribes, and thereby displays an attitude that indicates that he despises the word of HaSh-m. (YAD RAMAH)

11)[line 48]המבזה את המועדותHA'MEVAZEH ES HA'MOADOS- one who disgraces the festivals by (a) by performing prohibited work on Chol ha'Mo'ed (RASHI), or (b) not honoring the Yamim Tovim with special festive meals.

12)[line 48]והמפר בריתו של אברהם אבינוVEHA'MEFER BRISO SHEL AVRAHAM AVINU- and one who annuls the covenant of Avraham Avinu by not circumcising himself (RASHI to Shevuos 13a, TOSFOS to Yevamos 72a) or by stretching his foreskin (so that the sign of the Bris Milah is no longer apparent) (Yerushalmi Sanhedrin 10:1)

13)[lin e 49]והמלבין פני חבירו ברביםVEHA'MALBIN PENEI CHAVERO B'RABIM- one who embarrasses (lit. whitens the face of) his fellow man in public

14)[line 51]חוץ מדקדוק זהCHUTZ MI'DIKDUK ZEH- except for this subtlety (i.e., a missing or extra letter in the text from which the Chachamim expound a new teaching) (RASHI, YAD RAMAH)

15)[line 51]מקל וחומר זהMI'KAL VA'CHOMER ZEH - [except] for this Kal va'Chomer (KAL VA'CHOMER)

(a)In the Introduction to the Sifra (the Halachic Midrash to Vayikra), Rebbi Yishmael lists thirteen methods that Chazal use for extracting the Halachah from the verses of the Torah. One of them is called a Kal va'Chomer (an argument a fortiori, also known as "Din" in the language of the Gemara), by which a Halachic inference is made from a Halachah of lesser consequence to a Halachah of greater consequence, or vice versa.

(b)Unlike a Gezeirah Shavah (see below, entry #16), the Kal va'Chomer inference need not be received as a tradition from one's teacher, since it is based upon logic. And unlike a Hekesh (see Background to Shevuos 10:5), it can be refuted based on logical grounds.

16)[line 51]מגזרה שוה זוMI'GEZEIRAH SHAVAH ZU - [except] for this Gezeirah Shavah (GEZEIRAH SHAVAH)

(a)In the Introduction to the Sifra (the Halachic Midrash to Vayikra), Rebbi Yishmael lists thirteen methods that Chazal use for extracting the Halachah from the verses of the Torah. One of them is Gezeirah Shavah, which is a Halachic device by which two similar words in the Torah from different subjects teach that laws from one subject apply to the other.

(b)A sage may use the method of Gezeirah Shavah only if he received a tradition from his teachers that a Gezeirah Shavah exists between the two words. However, the comparison that he makes regarding which laws are applied from one subject to the other may be his own, in the event that he did not learn this directly from his teachers. (See Background to Sanhedrin 87:5.)

17)[line 52]מי שאינו משגיח על המשנהMI SHE'EINO MASHGI'ACH AL HA'MISHNAH- (a) one who does not listen to the Mishnah. He does not regard the Mishnah as being authoritative. (RASHI, YAD RAMAH) (b) one who does not pay attention to the review of his studies. He does not review what he has learned and thus causes himself to forget it. (MARGOLIYOS HA'YAM)

99b----------------------------------------99b

18)[line 4]ותורתו עומלת לוV'TORASO OMELES LO- and the Torah toils on his behalf. The Torah a person has learned desires that HaSh-m grant him insight into its deeper meanings and secrets. (RASHI)

19)[line 6]אם לעמל פה נבראIM LA'AMAL PEH NIVRA- if man was created to toil with his mouth (to focus primarily on activities involving speech)

20)[line 7]אם לעמל מלאכה נבראIM LA'AMAL MELACHA NIVRA- or if man was created to toil in physical labor? (The MAHARSHA explains the two sides of this question: was man created to toil exclusively in Torah, or does the ideal life involve also physical toil, whereby one supports himself with his own labor while setting aside fixed times for Torah study. See also BEN YEHOYADA.)

21)[line 10]לעמל שיחהLA'AMAL SICHAH- [was man created] to toil in idle conversation.

22)[line 12]כולהו גופי דרופתקי נינהוKULHU GUFEI D'ROPTAKEI NINHU- (a) all bodies are instruments of toil; (b) all bodies are elongated money-purses (see next entry) (RASHI)

23)[line 13]טובי לדזכי דהוי דרופתקיTOVEI LED'ZACHEI D'HAVEI D'ROPTAKEI D'ORAISA- (a) happy are those whose toil is in Torah; (b) happy are those who fill their bodies (which are compared to money-purses; see previous entry) with Torah (RASHI)

24)[line 15]הלומד תורה לפרקיםHA'LOMED TORAH LI'FRAKIM- one who learns Torah intermittently. Such a person is compared to an adulterer who occasionally frequents one woman and occasionally another one and does not conform to a normal married life (RASHI). Since he does not constantly review what he learned, he will forget everything (see YAD RAMAH, MAHARSHA).

25)[line 18]יושב ודורש בהגדות של דופיYOSHEV V'DORESH B'HAGADOS SHEL DOFI- he sits and expounds on narratives in a ridiculing way

26)[line 20]פלגשPILEGESH- concubine

27)[line 28]לחוט של כוביאL'CHUT SHEL KUVYA- to the thread (web) of a spider

28)[line 28]לעבות העגלהLA'AVOS HA'AGALAH- to the rope of a wagon

29)[line 30]מלכותא בלא תאגאMALCHUSA B'LO TAGA- is a king without a crown

30)[line 31]גבירהGEVIRAH- a royal woman

31)[line 32]דלא איבעי להו לרחקהD'LO IBAEI LEHU L'RACHAKAH- they (the Avos) should not have rejected her. Since the Avos refused to accept Timna as a convert, HaSh-m caused their descendants to suffer at the hands of her descendants. (See RIF in Ein Yakov.)

32)[line 34]יברוחיYAVRUCHEI- a type of plant (the identity of which is unclear)

33)[line 34]סיגליSIGLEI- violets (or cypess, according to the ARUCH)

34)[line 34]סביסקיSEVISKEI- a certain type of spice

35)[line 44]המבזהHA'MEVAZEH- one who denigrates

36)[line 50]מאי אהנו לן רבנןMAI AHANU LAN RABANAN- what benefit to us are the Sages?

37)[line 50]לדידהו קרו לדידהו תנוL'DIDHU KARU L'DIDHU TANU- they learn [Chumash] only for themselves and they learn [Mishnah/Gemara] only for themselves

38)[line 52]דיתיב קמיה רביהD'YASIV KAMEI RABEI- that he sits in front of his teacher

39)[line 52]ונפלה ליה שמעתא בדוכתא אחריתיV'NAFLAH LEI SHEMAITA B'DUCHTA ACHARISI - literally, a Torah teaching fell to him in another place. He remembers a teaching from a place in the Torah (other than where the teacher is expounding).

40) [line 53) אסיא ASYA - doctor

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