[a - 53 lines; b - 55 lines]

1)[line 1]לחספניתאL'CHASPANISA- facial scabs

2)[line 1]חלא לסיבוריCHALA L'SIBUREI- vinegar [should be consumed] for (after) blood-letting from the shoulders

3)[line 2]ומוניני לתעניתאU'MONINEI L'TA'ANISA- and small fish [should be consumed] for (after) fasting

4)[line 2]תחלי וסיבורא סכנתאTACHLEI V'SIBURA SAKANTA- eating cress with (before) blood-letting is dangerous

5)[line 4]שני לדג דםSHENI L'DAG DAM- one may blood-let the second day after eating fish

6)[line 5]המקיז דםHA'MAKIZ DAM- one who blood-lets. Blood-letting was a medical procedure universally practiced until the 1800's.

7)[line 9]מפנהMAFNEH- defecates

8)[line 11]אונקליAVANKELEI- tonsils that obstruct breathing. According to the ARUCH, this refers to the opening to the stomach.

9)[line 12]איסתומכא דליבאISTOMKA D'LIBA- the supporting muscle of the heart. Either it is the muscle beneath the heart, or to the lobe that is opposite the heart. The danger is that if this muscle is dislocated, it impedes breathing.

10)[line 13]אסותאASUSA- a cure

11)[line 13]כמונא כרוייאKAMONA K'REVAYA- like a handful of cumin. The ARUCH learns that this is another ingredient of the medication.

12)[line 13]וניניאV'NINYA- and mint

13)[line 14]ואגדנאV'AGDANA- and horehound, marrubium (plant)

14)[line 14]וציתריV'TZISRI- and savory (plant)

15)[line 14]ואבדתאV'AVDASA- and hyssop

16)[line 15]לרוחאL'RUCHA- a disease of wasting away due to lack of breath

17)[line 17]לכודאL'CHUDA- for childbirth, referring to a woman that experiences chills while in labor

18)[line 19]ושקיל ליה מלא חמש אצבעתיה ושתי ליהV'SHAKIL LEI MELO CHAMESH ETZBE'ASEI V'SHASI LEI- and he would take a fistful (lit. five fingers full) of the mixture and drink it

19)[line 23]ההוא טייעHA'HU TAIYA- a certain Arab merchant

20)[line 23]כוזא חדתאKUZA CHADETA- a new jug

21)[line 24]תרוודא דדובשאTARVADA D'DUVSHA- a spoonful of honey

22)[line 25]בי כוכביBEI KOCHAVEI- under the stars

23)[line 28]ותרדיןU'SERADIN- and beets

24)[line 28]מי סיסיןMEI SISIN- pennyroyal (mint)

25)[line 28]והרתV'HERES- and the womb of an animal

26)[line 28]ויותרת הכבדV'YOSERES HA'KAVED- and the diaphragm

27)[line 35]קישואיןKISHU'IN- cucumbers

28)[line 39]במראהB'MAR'EH- in a mirror

29)[line 41]לבלוריתוLI'VELORISO- to his Beloris (the long hair grown at the back of the head by idol-worshiping youths of the upper classes in honor of their gods, and which was offered to their gods once a year; the Beloris was grown in order to look formidable, so that others would be afraid of him (RASHI to Sanhedrin 49a))

30)[line 41]שומט את ידוSHOMET ES YADO- he must remove his hand [and stop cutting]. If one is a Jewish barber, he must stop cutting the hair of his idolatrous customer before he reaches the special lock of hair.

31)[line 46]בשבילי דנהרדעאB'SHEVILEI D'NEHARDE'A- in the roads (in the outskirts) of Neharde'a

32)[line 46]יאי קועיך לזוגאYA'EI KO'ICH L'ZUGA- your throat is appealing to my razor

33)[line 51]שפודSHEPUD- a spit (skewer). A spit that was used on Yom Tov becomes Muktzah. Rav Malchiyo permits moving it indirectly to the side.

34)[line 51]שפחותSHEFACHOS- maidservants. Rav Malchiyo (or Rav Malchiya, according to Rav Papa) rules that the Halachah follows the opinion of Rebbi Eliezer quoted in the Mishnah in Kesuvos (5:5, Daf 59b), that even a bride who brings one hundred maidservants into the new household must do productive physical work, because idleness only leads to immorality.

35)[line 51]וגומותV'GUMOS- and follicles, cavities. In Nidah 52a, Rav Chelbo rules that two pubic hairs that are a sign of legal adulthood must grow from well-defined pores. Rav Malchiyo rules that the presence of two such pores is itself a sign of adulthood, even if hairs are not found growing from them, since we assume that the hairs were there but fell out.

36)[line 52]וגבינהV'GEVINAH- and cheese. Rav Malchiya explained (Avodah Zarah 35b) that the reason for the prohibition of the Mishnah (ibid. 29b) against cheeses made by Nochrim is that they smear pig fat on them.

37)[line 52]מלכיוMASNISIN U'MASNISA RAV MALCHIYA SHEMAITSA RAV MALCHIYO- the rulings that concern a Mishnah or a Beraisa were said by Rav Malchiya, and the rulings concerning Amoraic statements were said by Rav Malchiyo


38)[line 3]וחרס הדרייניV'CHERES HADRIYANI- and Hadrianic earthenware, a type of earthenware that would be soaked in water to release the wine absorptions within it and create a wine drink

39)[line 4]ועורות לבוביןV'OROS LEVUVIN- the hides of animals whose innards were removed through a round hole cut near the heart and sacrificed to Avodah Zarah

40)[line 5]שהקרע שלו עגולSHEHA'KERA SHELO AGUL- that its hole is round

41)[line 5]משוךMASHUCH- [the hole] is elongated. In such a case it is permissible, because elongated holes are never made for idol-worship.

42)[line 7]כזבחי מתיםK'ZIVCHEI MESIM- it is like the sacrifice of the dead

43)[line 8]לתרפותL'TARPUS- [those heading] to aplace of idol-worship. (It is forbidden to do business with someone who is on his way to a house of idol-worship, since he is likely, upon his arrival, to give thanks to his idol for his good fortune.)

44)[line 9]נודותNODOS- leather bottles

45)[line 13]החרצניםHA'CHARTZANIM- the grape seeds

46)[line 13]והזגיןVEHA'ZAGIN- and the grape peels

47)[line 15]המורייסHA'MORYAS- fish oil mixed with bits of fatty fish innards

48)[line 15]גבינה בית אונייקיGEVINAH BEIS ONAIKI- cheese produced in the town of Beis Onaiki (see Background to Yoma 10:7)

49)[line 22]בקיבה של נבילהB'KEIVAH SHEL NEVEILAH- [because they curdle their cheese] in the lining of the abomasum (fourth stomach) of animals that were not properly slaughtered

50)[line 23]שדעתו יפה שורפה חיהSHE'DA'ATO YAFAH SHORFAH CHAYAH- a (Kohen) that is not squeamish may eat it (the rennet) raw

51)[line 24]מועליןMO'ALIN (ME'ILAH)

(a)One may not derive any personal benefit from Hekdesh (that which is consecrated for use in the Beis ha'Mikdash) (Devarim 12:17). The minimum benefit one must derive in order to transgress this prohibition is that equal to the value of a Perutah (the smallest coin in circulation at the time of the Gemara).

(b)One who transgresses this prohibition intentionally receives Malkus (lashes). (This is the majority opinion; according to Rebbi, he is liable to receive Misah b'Yedei Shamayim (see Background to Yevamos 8:31).) In addition, he must reimburse Hekdesh for the benefit which he received. The object itself remains Hekdesh.

(c)If one benefited from Hekdesh unintentionally, he must offer a ram worth a minimum of two Sela'im as an Asham Me'ilah. He must then reimburse Hekdesh for the value of his benefit and add an additional fifth (of the ensuing total, equal to a quarter of the original value). The object then loses its Kedushah. This is true only of an object that has the status of Kedushas Damim (it itself is not usable by Hekdesh, but rather its value is consecrated to Hekdesh). An object with the status of Kedushas ha'Guf (an object with intrinsic Kedushah, such as the utensils used in the Beis ha'Mikdash or live animals pledged to be offered as certain Korbanos) does not lose its Kedushah under any circumstances (Rosh Hashanah 28a).

(d)The Gemara here teaches that even though the Rabanan disagree with those who permit the eating of an Olah's rennet, they agree that mid'Oraisa it is not prohibited and one does not transgress Me'ilah; an Olah's rennet is prohibited only mid'Rabanan.

52)[line 27]השיאו לדבר אחרHISI'O L'DAVAR ACHER- he diverted him to another topic

53)[line 38]מעגלה ערופהME'EGLAH ARUFAH

(a)If a Jew is found murdered in a field in Eretz Yisrael and his killer is unknown, the Torah requires an Eglah Arufah to atone for his death (Devarim 21:1).

(b)First, five elders from the Beis Din of the Lishkas ha'Gazis (the supreme court which sat in the Beis ha'Mikdash) measure the distances between the body and the cities nearest to it in order to determine which of them is the closest.

(c)The elders of that city then bring a female calf that has never been made to perform any work to a Nachal Eisan (a swiftly flowing stream - RAMBAM Hilchos Rotze'ach 9:2; a valley with infertile soil - RASHI). They strike the back of its neck with a cleaver (Arifah), sundering its spinal column, gullet, and windpipe. No benefit may be derived from the dead calf.

(d)The elders then wash their hands and state, "Our hands did not spill this blood, nor did our eyes see [the murder]" (Devarim 21:7). This proclamation carries with it the assertion that the dead man had not been sent from their city without provisions for his journey or proper accompaniment. The Kohanim present then beseech, "Atone for Your people Yisrael whom You have redeemed, HaSh-m, and do not place [the guilt for] innocent blood in the midst of Your people Yisrael" (ibid. 21:8). Following the procedure of the Eglah Arufah, HaSh-m forgives his nation for the innocent blood that had been spilled.

54)[line 55]אינסוכי לא מנסכיIY MISHUM INSUCHEI, LO MENASCHEI- if [you suggest that] there is a concern that they (the Nochrim) use such wine for their libations, they indeed do not use such wine for libations