[60a - 31 lines; 60b - 53 lines]
1)[line 1]לאלתר הוי חזקהL'ALTAR HEVEI CHAZAKAH- [the person who built the wall and blocked his neighbor's window] immediately gains a Chazakah [when the neighbor does not protest immediately upon the building of the wall, such that his neighbor may never again open a window into the courtyard without the permission of the builder of the wall]
2)[line 4]שמרבה עליהם את הדרךMARBEH ALEIHEM ES HA'DERECH- that is, he will increase the number of people entering and leaving the courtyard
3)[line 8]שחלקו (בשנים) [לשנים]SHE'CHALKO (BI'SHNAYIM) [LI'SHNAYIM]- he divided it (his room) in half
4)[line 8]אפתאיAFTAI- (lit. an extension) a loft that the person constructed without adding to his building, i.e. he divided the height of his apartment in order to construct the loft
5)[line 15]דקא שקיל תמניא בחצרD'KA SHAKIL TEMANYA BE'CHATZER- since [as a result] he will be awarded (lit. take) eight [Amos] in the courtyard (the space in front of his entryway, which he receives as stated in the Gemara - Daf 11a)
6a)[line 16]בפיתחא זוטראPISCHA ZUTRA- a small entryway
b)[line 16]בפיתחא רבהPISCHA RABA- a large entryway
7)[line 18]דקא שקיל תמני בחצרD'KA SHAKIL TAMNEI BE'CHATZER- since [as a result] he will be awarded (lit. take) eight [Amos] in the courtyard (four Amos for each entryway, which he receives as stated in the Gemara - Daf 11a)
8)[line 22]חללCHALAL- a hollow space such as a cave
9a)[line 22]בורותBOROS- round pits or wells that are dug in the ground; cisterns
b)[line 22]שיחיןSHICHIN- narrow elongated ditches
c)[line 22]ומערותME'AROS- caves (usually leading to a spring or water source)
10)[line 22]עגלהAGALAH- a wagon (pulled by an animal)
11)[line 23]וטעונה אבניםTE'UNAH AVANIM- laden with rocks
12a)[line 23]זיזיןZIZIN- small wooden protrusions that jut out of a wall
b)[line 23]וגזוזטראותGEZUZTERA'OS- the ends of (large) beams that jut out of a wall
13)[line 24]כונס לתוך שלוKONES L'SOCH SHELO- he moves [the location of his wall] inwards onto his property [rather than on the property line]
14)[line 24]הרי זו בחזקתהHAREI ZO B'CHEZKASAH- it may remain in its present state (we assume that the person who built the Zizin and Gezuztera'os was Kones l'Soch Shelo)
15)[line 25]זימנין דמפחיתZIMNIN D'MIFCHIS- at times it (the cover of the cave) will [decay and] collapse [when someone or something walks over it]
16)[line 26]למבואהMAVO'AH- an alleyway (onto which many courtyards open. However, it is not a Reshus ha'Rabim - see Background to Bava Kama 62:23)
17)[line 27]זיל קוץZIL KOTZ- go and cut it off
60b----------------------------------------60b
18a)[line 1]זיל האידנאZIL HA'IDNA- go now
b)[line 1]ותא למחרV'SA L'MACHAR- and come back tomorrow
19)[line 1]שדרSHADAR- he sent [a worker]
20)[line 3]אי קוץ דידי, קוץ דידךIY KUTZ DIDI, KOTZ DIDACH- if mine is cut down, you must cut yours down
21)[line 6]דיתבי בטוליהD'YASVEI B'TULEI- to sit in its shade
22)[line 9]"הִתְקוֹשְׁשׁוּ וָקוֹשּׁוּ, [הַגּוֹי לֹא נִכְסָף!]""HISKOSHESHU VA'KOSHU, [HA'GOY LO NICHSAF!]"- "Gather yourselves together, gather together, O undesired nation (Yisrael)!" (Tzefanyah 2:1) - The words "Hiskosheshu" and "va'Koshu" are reminiscent of the words for straw, "קש" "Kash," and adornment, "קישוט" "Kishut." "Hiskosheshu va'Koshu" is interpreted to mean, "Take the straw out of your eye first before you tell others to do the same," or "Adorn yourself first and then adorn others (especially in the matter about which you are about to rebuke them)!" (RASHBAM)
23)[line 9]קשוט עצמך, ואחר כך קשוט אחריםKESHOT ATZMECHA, V'ACHAR KACH KESHOT ACHEIRIM- correct (lit. adorn) yourself [first] and then correct others
24)[line 19]מצר שהחזיקו בו רביםMETZAR SHE'HECHEZIKU BO RABIM- a pathway (lit. border) which the public took possession of (by fixing and preparing it as a pathway)
25)[line 21]הני מילי היכא דליכא רווחאHANI MILEI HEICHA D'LEIKA REVACHA- those words [of Rav Yehudah - RABEINU GERSHOM] refer to a case where there is no ample space [for the public]
26a)[line 24]אין מסיידיןEIN MESAIDIN- (a) it is prohibited to plaster [a house, as a sign of mourning for the Beis ha'Mikdash] (RASHBAM) (when it is plastered in the way that kings plaster their palaces, i.e. without a layer of mortar underneath but rather with layers of plaster only - RAMBAM Hilchos Ta'anis 5:12 and Kesef Mishneh there); (b) it is prohibited to [entirely] plaster [a house] (RABEINU GERSHOM, TUR OC 560:1)
b)[line 24]ואין מכייריןEIN MECHAIRIN- (a) it is prohibited to produce pictures with plaster (RASHBAM, 1st explanation, RABEINU GERSHOM); (c) it is prohibited to plaster [a house with extremely white plaster] (and the Beraisa is in the form "Zo v'Ein Tzarich Lomar Zo" (RASHBAM, 2nd explanation)
c)[line 25]ואין מפייחיןEIN MEFAICHIN- (a) it is prohibited to produce pictures with colored paint (RASHBAM); (b) it is prohibited to paint a house with colored paint (NIMUKEI YOSEF); (c) it is prohibited to paint a house [bright] white after it is plastered (RABEINU CHANANEL, Kesav Yad. The Girsa she'Mesuyad instead of she'Metzuyar is probably also the correct Girsa and the intention of RABEINU GERSHOM)
27)[line 25]בזמן הזהBI'ZEMAN HA'ZEH- nowadays, since the Beis ha'Mikdash has been destroyed
28a)[line 27]לא יסוד אדם את ביתו בסידLO YASUD ADAM ES BEISO B'SID- it is prohibited to plaster one's house with plaster
b)[line 27]ואם עירב בו חול או תבן, מותרV'IM IREV BO CHOL O TEVEN, MUTAR- but if one darkens the plaster with sand or straw, it is permitted
29)[line 28]טרכסידTERACHSID- extra-strong plaster
30)[line 29]פרושיןPERUSHIN- (lit. separatists) exceptionally righteous people
31)[line 30]נטפל להןNITPAL LAHEN- Rebbi Yehoshua attended to them (to deal with their potentially dangerous custom)
32)[line 34]בִּכּוּרִיםBIKURIM
(a)The Mitzvah of Bikurim consists of bringing the first fruits to emerge in one's field every year to the Beis ha'Mikdash. The verse states, "וְהָיָה כִּי תָבוֹא אֶל הָאָרֶץ... וִירִשְׁתָּהּ וְיָשַׁבְתָּ בָּהּ... וְלָקַחְתָּ מֵרֵאשִׁית כָּל פְּרִי הָאֲדָמָה..." "v'Hayah Ki Savo El ha'Aretz... vi'Rishtah v'Yashavta Bah... v'Lakachta me'Reishis Kol Pri ha'Adamah..." - "And it shall be that when you come to the land... and you inherit it and you settle in it. You shall take of the first fruits of the land..." (Devarim 26:1-2). Each farmer enters the Azarah (courtyard) of the Beis ha'Mikdash with his Bikurim fruit in a decorative basket. While the basket is on his shoulder, he recites the Mikra Bikurim, specific verses from Devarim (26:3, 5-10) thanking HaSh-m for taking us out of Egypt and giving us the land of Yisrael. He then places the basket of fruit at the base of the southwestern corner of the Mizbe'ach (RAMBAM Hilchos Bikurim 3:12) and bows down before HaSh-m. Afterwards, he gives the Bikurim to a Kohen (Mishnah Bikurim 3:8, RAMBAM ibid. 3:1).
(b)The Mitzvah of Bikurim applies only to the seven species with which the land of Eretz Yisrael was blessed (Devarim 8:8) - wheat, barley, grapes, figs, pomegranates, olives, and dates (Bikurim 1:3, RAMBAM ibid. 2:2).
(c)Kohanim eat the Bikurim, b'Taharah, within the walls of Yerushalayim. If a person eats them outside of Yerushalayim after the Bikurim have entered Yerushalayim (according to the Rambam, or after the Bikurim have entered the Azarah according to Rashi in Makos 18b), he receives Malkos. They must be brought back into Yerushalayim and eaten there.
33)[line 34]בפירות אחריםPEIROS ACHERIM- other fruits (not of the seven species)
34)[line 34]ניסוך המיםNISUCH HA'MAYIM
(a)One of the ceremonies of the holiday of Sukos in the Beis ha'Mikdash was the Nisuch ha'Mayim (water libation) ceremony, in which water was poured on the Mizbe'ach as a libation (in addition to the usual libation of wine). Tana'im argue as to whether this ceremony was performed all seven days of Sukos, or only six days (days 2-7) or two days (days 6 and 7). Another opinion holds that it was performed eight days, the seven days of Sukos and Shmini Atzeres (Ta'anis 3a; however see Hagahos Didukei Sofrim ad loc. #3, who suggests that no opinion holds that it was done for only two or six days).
(b)The Nisuch itself was performed as follows. Water was drawn at daybreak from the Shilo'ach spring that is located to the south of the Temple Mount, and was brought to the Azarah in a joyous procession. When the morning Tamid sacrifice was brought, a Kohen poured the water into one of the "Sefalim" at the top of the Mizbe'ach (the silver libation pipes located in the southwest corner of the Mizbe'ach).
(c)This ceremony was associated with much rejoicing. On the nights preceding the Nisuch ha'Mayim, people gathered in the Azaros of the Beis ha'Mikdash to rejoice and sing praises to HaSh-m until the morning, when it was time to draw the water. The Leviyim played more musical instruments than usual and the greatest Talmidei Chachamim danced and juggled exultantly. So many torches and lamps were lit in the Mikdash area to provide light for the celebrants that the streets of the nearby city of Yerushalayim were illuminated as bright as day. The Mishnah, describing the Simchas Beis ha'Sho'evah (Sukah 51a), states that anyone who has not seen the rejoicing of the Simchas Beis ha'Sho'evah has not seen rejoicing in his life.
35)[line 37]"בַּמְּאֵרָה אַתֶּם נֵאָרִים, וְאוֹתִי אַתֶּם קוֹבְעִים; הַגּוֹי כּוּלוֹ""BA'ME'ERAH ATEM NE'ARIM, V'OSI ATEM KOV'IM; HA'GOI KULO"- "You are cursed with a curse, for you have robbed me; the whole nation" (Malachi 2:9) - The nation of Yisrael accepts upon itself to be cursed for its wrongdoing if the entire nation is able to practice what is expected of them.
36)[line 40]כסא דהרסנאKASA D'HARSENA- small fish that are cooked with flour in their own oil
37)[line 42]בת צדעאBAS TZID'A- (O.F. tenple) the temples (the Gemara usually translates "Tzid'a" as the temples and "Bas Tzid'a" as the sides of the upper jaw (underneath the temples). However, since our Gemara only mentions one of them, RASHBAM translates it as the temples.)
38)[line 42]"אִם אֶשְׁכָּחֵךְ יְרוּשָׁלָיִם תִּשְׁכַּח יְמִינִי. תִּדְבַּק לְשׁוֹנִי לְחִכִּי אִם לֹא אֶזְכְּרֵכִי; אִם לֹא אַעֲלֶה אֶת יְרוּשָׁלִַם עַל רֹאשׁ שִׂמְחָתִי""IM ESHKACHECH YERUSHALAYIM TISHKACH YEMINI. TIDBAK LESHONI L'CHIKI [IM LO EZKERECHI; IM LO A'ALEH ES YERUSHALAYIM AL ROSH SIMCHASI]"- "If I forget you, O Yerushalayim, let my right hand forget her cunning. Let my tongue cleave to the roof of my mouth [if I do not remember you; if I do not set Yerushalayim above my highest joy]" (Tehilim 137:5-6).
39)[line 43]אפר מקלהEFER MAKLEH- ashes from burned wood that are found in stoves and ovens
40)[line 44]"לָשׂוּם לַאֲבֵלֵי צִיּוֹן, לָתֵת לָהֶם פְּאֵר תַּחַת אֵפֶר""LASUM LA'AVEILEI TZIYON, LASES LAHEM PE'ER TACHAS EFER"- "To appoint to those who mourn in Zion, to give to them splendor instead of ashes" (Yeshayah 61:3).
41)[line 46]"שִׂמְחוּ אֶת יְרוּשָׁלַיִם וְגִילוּ בָהּ כָּל אֹהֲבֶיהָ; שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כָּל הַמִּתְאַבְּלִים עָלֶיהָ""SIMCHU ES YERUSHALAYIM V'GILU VAH KOL OHAVEHA; SISU ITAH MASOS KOL HA'MISABELIM ALEHA"- "Rejoice with Yerushalayim, and be glad with her, all you who love her; rejoice for joy with her, all you who mourn for her!" (Yeshayah 66:10).
42)[line 48]ומיום שפשטה מלכות הרשעהMI'YOM SHE'PASHTAH MALCHUS HA'RESHA'AH- from the day that the Roman Empire (lit. the wicked kingdom) spread [its conquest]
43a)[line 50]לשבוע הבןSHAVU'A HA'BEN- the Bris celebration of the son (it is called Shavu'a ha'Ben because it occurs after seven full days have passed - RASHI to Bava Kama 80a)
b)[line 50]לישוע הבןYESHU'A HA'BEN- the redemption celebration of the son (Rashi (ibid.) states that this refers to the festive meal that is held at the time of the Pidyon ha'Ben, the Redemption of the Firstborn Son (see Background to Bava Metzia 102:31). TOSFOS (ibid.), quoting Rabeinu Tam, states that this refers to the festive meal that is held to thank HaSh-m for saving the child from the perils of childbirth
44)[last line]מוטב שיהיו שוגגין, ואל יהיו מזידיןMUTAV SHE'YIHEYU SHOGEGIN, V'AL YIHEYU MEZIDIN- it is preferable that they transgress b'Shogeg (unintentionally) and not [to tell them that it is prohibited, in which case they will] transgress b'Mezid (intentionally)