[7a - 46 lines; 7b - 42 lines]
1)[line 1]î÷åí äðéçå ìå àáåúéå ìäúâãø áåMAKOM HINICHU LO AVOSAV L'HISGADER BO- a place was left for him by his ancestors to be distinguished, to raise himself above others (a) intentionally (RASHI); or (b) unintentionally (TOSFOS)
2a)[line 3]ùàéï îæéçéï àåúåSHE'EIN MAZICHIN OSO- we do not move him off of his teaching by saying, "Retract your words."
b)[line 4]àéï îæðéçéï àåúåEIN MAZNICHIN OSO- we do not (a) consider his words detestable as the Sheratzim, creeping things (RASHI); (b) submerge his words to conceal them (RASHI, according to the Girsa of the SHITAH MEKUBETZES #2)
c)[line 5]àéï îæçéçéï àåúåEIN MAZCHICHIN OSO- (a) we do not chastise him saying, "Your haughtiness caused you to not hear the teaching correctly from your Rebbi." (RASHI, 1st explanation); (b) we do not raise him off of his teaching by saying, "Retract your words." (RASHI, 2nd explanation)
3)[line 6]"... åìà éæç äçùï""... V'LO YIZACH HA'CHOSHEN [ME'AL HA'EFOD.]"- and the Choshen shall not move from its place [on the Efod.]" (Shemos 28:28)
4)[line 7]"... ëé ìà éæðç ìòåìí ä'""... KI LO YIZNACH LE'OLAM HASH-M."- "For HaSh-m will not detest [us] forever." (Eichah 3:31)
5)[line 8]æçåçé äìáZECHUCHEI HA'LEV- (a) haughty people who do not pay attention to their teachers but rather rely on their own judgment and reach their own conclusions (RASHI); (b) students such as the Tzedukim and Baisusim who abandoned the words of the true Torah Sages and argued she'Lo Lishem Shamayim (not for the sake of Heaven) (MAHARSHA to Sotah 47b)
6)[line 12]"åìà äåøéù îðùä ...""V'LO HORISH MENASHEH..."- "And Menesheh did not drive out the inhabitants of Beis She'an and her towns, nor Ta'anach and her towns, [nor the inhabitants of Dor and her towns, nor the inhabitants of Yivle'am and her towns, nor the inhabitants of Megido and her towns; but the Kena'anim continued to live in that land.]" (Shoftim 1:27)
7)[line 13]àéùúîéèúéäISHTEMITSEI- it escaped him (he forgot)
8)[line 16]ëøëéíKERACHIM- fortified cities
9)[line 17]÷ãåùä øàùåðä ÷ãùä ìùòúä åìà ÷ãùä ìòúéã ìáàKEDUSHAH RISHONAH KIDSHAH L'SHA'ATAH V'LO KIDSHAH L'ASID LAVO - The first Sanctification brought about sanctity at that time only, and not for the future (after the destruction of the First Beis ha'Mikdash)
(a)Chazal refer to three distinct sanctities when they discuss whether or not Kedushah Rishonah Kidshah l'Sha'atah v'Kidshah l'Asid Lavo: the sanctity of the Beis ha'Mikdash; the sanctity of Yerushalayim; and the sanctity of Eretz Yisrael.
(b)The Beis ha'Mikdash had to be sanctified in order for the sacrifices to be offered there. Similarly, Yerushalayim had to be sanctified in order for Kodshim Kalim and Ma'aser Sheni to be eaten there. Shlomo ha'Melech sanctified the Beis ha'Mikdash and Yerushalayim. According to one opinion, their Kedushah remained even after the Beis ha'Mikdash and Yerushalayim were destroyed by the Babylonians and Romans. There is a Tana who argues and maintains that when the Babylonians conquered Eretz Yisrael, this Kedushah ceased and when Ezra returned to Israel, he sanctified it once again.
(c)Eretz Yisrael had to be sanctified in order for the Mitzvos ha'Teluyos ba'Aretz, such as Terumos and Ma'asros, to be practiced. Yehoshua sanctified Eretz Yisrael through conquest. According to one opinion, the Kedushah of the land remained even after the Babylonians conquered Eretz Yisrael and laid waste to the land. Another Tana (and Rebbi Eliezer - Chagigah 3b) argues and maintains that when the Babylonians conquered Eretz Yisrael, this Kedushah ceased and the Mitzvos ha'Teluyos ba'Aretz no longer applied. When Ezra returned to Israel, he sanctified it once again - see Insights to Megilah 10a and to Temurah 21a.
10)[line 21]îàâåãäAGUDAH- a bunch [of vegetables ties together]
11)[line 22]éø÷ äðàâã îùéàâãYEREK HA'NE'EGAD MISHE'YE'AGED (MA'ASER, KOVE'A L'MA'ASER: ACHILAS ARAI / ACHILAS KEVA)
(a)Every fruit (or other produce) that must be tithed (see Background to Chulin 6:16:a-e) may not be eaten b'Achilas Keva (as a normal meal) before Terumos and Ma'asros have been removed or designated. It may, however, be eaten b'Achilas Ara'i (as a "snack," not as a meal) until it becomes "Hukba l'Ma'aser" (designated for tithing) through an action that demonstrates the final preparation of the fruit for eating. After it is Hukba l'Ma'aser, it is forbidden to eat even b'Achilas Ara'i before the tithes are separated.
(b)Seven actions can designate fruits as Hukba l'Ma'aser:
1.Pickling the fruit
2.Dipping the fruit in salt
3.Starting to prepare the fruit to be eaten through heating (cooking, roasting, etc.)
4.Designating the fruit to be eaten on Shabbos
5.Separating Terumah from the fruit
6.Bringing the fruit into the owner's yard
7.Bringing the fruit to the market for sale
(c)Our Gemara brings a Mishnah (Ma'asros 1:5) that rules that the Kevi'us l'Ma'aser of vegetables that are sold in bunches is when they are tied into a bunch.
12)[line 25]åãìîà òéùø òìéäí îî÷åí àçøV'DILMA ISER ALEIHEM MI'MAKOM ACHER- but perhaps he separated Terumos and Ma'asros for them from produce that was in another place
13)[line 26]ìà ðçùãå çáøéí ìúøåí ùìà îï äîå÷óLO NECHSHEDU CHAVERIM LITROM SHE'LO MIN HA'MUKAF- we do not suspect that Chaverim separate Terumos and Ma'asros from food that is not next to the food for which Ma'aser is being separated (they are usually in the same utensil)
14)[line 28]çæé îàï âáøà øáä ÷îñäéã òìéäCHAZI MAN GAVRA RABA KA'MAS'HID ALEI- just notice the [greatness of the] person who reported the incident (RASHI)
15)[line 30]ôâò áéä áâéðàé ðäøàPAGA VEI B'GINA'I NAHARA- he chanced upon the River Gina'i
16)[line 37]äåä ääåà âáøà ãäåä ãàøé çéèé ìôéñçàHAVAH HA'HU GAVRA DA'HAVAH DARI CHITEI L'FISCHA- [along with Rebbi Pinchas ben Yair,] there was a person who was carrying wheat [to bake into Matzos] for Pesach
17a)[line 38]ãáîöåä òñé÷DEB'MITZVAH ASIK- who is engaged in performing a Mitzvah [of guarding the Matzos from becoming Chametz, from the time that the flour is ground.] (RASHI) (From this Gemara we see that a person who is on the way to perform a Mitzvah is considered to be actually performing the Mitzvah; RIVASH #101, cited by YOSEF DA'AS)
b)[line 38]ãáîöåä òñé÷DEB'MITZVAH ASIK (SHIMUR MATZAH)
18)[line 39]äåä ääåà èééòà ãìååä áäãééäåHAVAH HA'HU TAIYA D'LAVAH BAHADAIHU- there was a certain Arab merchant who accompanied them
19)[line 41]ìáðé ìåéäBENEI LEVAYAH- those who walk along with others on the road in one group
20)[line 42]ëîä ðôéù âáøà îîùä åùúéï øáååïKAMAH NAFISH GAVRA MI'MOSHE V'SHITIN RIVEVAN- How much greater than Moshe and the six hundred thousand [men who come out of Egypt] is this person!
21)[line 45]à÷ìò ìääåà àåùôéæàIKLA L'HA'HU USHPIZA- he chanced upon, happened to come to a certain inn
22)[last line]øîå ìéä ùòøé ìçîøéäRAMU LEI SA'AREI L'CHAMREI- they set down oats for his donkey to eat
7b----------------------------------------7b
23)[line 1]çáèéðäåCHAVTINHU- they sifted the oats (O.F. vaner - to sift or winnow) with a sieve, to remove the dirt, rocks and chaff
24)[line 1]ð÷øéðäåNAKRINHU- they picked out by hand whatever dirt, rocks and chaff remained
25)[line 5]äìå÷ç ìæøòHA'LOKE'ACH L'ZERA- one who buys produce from an Am ha'Aretz to use as seed [is not obligated to separate Terumos and Ma'asros as in Demai - see Background to Chulin 6:16:f-g]
26)[line 5]å÷îç ìòåøåúV'KEMACH L'OROS- flour used in the tanning of hides
27)[line 6]ìñåê áå àú äëìéíLA'SUCH BO ES HA'KELIM- to anoint utensils with it
28)[line 9]åðîìê òìéäíNIMLACH ALEIHEM- he rescinded his original intention with regard to them
29)[line 14]øöåðê ñòåã àöìéRETZONCHA SE'OD ETZLI- May it be your will to eat a meal with me (RASHI)
30)[line 14]öäáå ôðéå ùì øáéTZAHAVU PANAV SHEL REBBI- Rebbi's face shone
31)[line 15]ùîåãø äðàä îéùøàìMUDAR HANA'AH MI'YISRAEL- one who is prohibited to derive benefit from any Jew because of a vow (Neder - see Background to Shevuos 26:8a) that he made
32)[line 16]"àì úìçí [àú] ìçí øò òéï åàì úúàå ìîèòîåúéå ëé ëîå ùòø áðôùå ëï äåà àëåì åùúä éàîø ìê åìáå áì òîê""AL TILCHAM ES LECHEM RA AYIN, V'AL TIS'AV L'MAT'AMOSAV. KI KEMO SHA'AR B'NAFSHO, KEN HU; 'ECHOL U'SHESEH,' YOMAR LACH, V'LIBO BAL IMACH."- "Do not eat the bread of the miserly, nor should you desire his delicacies. For it (partaking of his food) is like pouring poison into his soul (the soul of the miserly host); 'Eat and drink,' he says to you; but his heart is not with you." (Mishlei 23:6-7)
33)[line 18]îéäà äùúà îñøäéáðàMIHA HASHTA MESARHIVNA- now, however, I am hurrying
34)[line 19]ëé äãøðà àúéðà òééìðà ìâáêKI HADARNA ASINA AYILNA L'GABACH- when I come back, I will come in (lit. up) to you
35)[line 19]ëé àúàKI ASA- when he came
36)[line 19]àéúøîéISRAMI- it just so happened
37)[line 19]òì áääåà ôéúçà ãäåå ÷ééîéï áéä ëåãðééúà çååøúàAL BEHA'HU PISCHA D'HAVU KAIMIN BEI KUDNAYASA CHIVARTA- that he entered the door near to which the white mules were standing
38)[line 22]"... åìôðé òåø ìà úúï îëùåì ...""... V'LIFNEI IVER LO SITEN MICHSHOL ..."- "Do not place a stumbling block before the blind ..." (Vayikra 19:14) - We learn from this verse that it is forbidden to cause another person to sin by giving him bad advice or by placing before him the opportunity to sin. (Some Rishonim explain that this is only an Isur mid'Rabanan (a Rabbinic prohibition) and is not implicit in the verse.)
39)[line 22]îôùú äéæ÷àMAFSHAS HEIZEKA- you will be causing [them to do] greater damage
40)[line 22]ò÷øðà ìäåAKARNA LEHU- I shall dismember their tendons so that they will not be able to kick (RASHI)
41)[line 22]àéëà öòø áòìé çééíIKA TZA'AR BA'ALEI CHAYIM - there is a problem of causing pain to living things (TZA'AR BA'ALEI CHAYIM)
It is prohibited to cause pain or anguish to any living thing for no purpose. The Gemara (Bava Metzia 32a-b) discusses whether this is a Mitzvah from the Torah or mid'Rabanan.
42)[line 23]áì úùçéúBAL TASHCHIS - wasting useful things (BAL TASHCHIS)
(a)The Torah commands, "When you besiege a city for many days in order to battle against it to seize it, do not destroy (Lo Sashchis) its trees...because you will eat from it..." (Devarim 20:19). This verse teaches the prohibition of "Bal Tashchis," destroying fruit-bearing trees, which is a Lo Sa'aseh for which one is punished by Malkus. This prohibition applies only when one destroys the tree for a destructive purpose. The prohibition does not apply to one who destroys a tree for a productive purpose (such as to use its wood for building).
(b)The Rabanan extended the prohibition of "Bal Tashchis" to apply not only to destroying fruit-bearing trees, but to destroying any item of usefulness, such as foods, utensils, clothes, and buildings, which is punishable with Makas Mardus. (RAMBAM Hilchos Melachim 6:10; the MINCHAS CHINUCH #529, however, says that this is included in the Isur d'Oraisa.)
43)[line 23]äåä ÷à îáúù áéä èåáàHAVAH KA MEVATESH BEI TUVA- he was entreating him exceedingly
44)[line 24]âáä èåøà áéðééäåGAVAH TURA BEINAIHU- a mountain sprang up in between them (this phrase is usually used to indicate that two people cannot arrive at an agreement. However, the Yerushalmi (Demai 1:3, Ta'anis 3:1) has the Girsa YARDAH ESH MIN HA'SHAMAYIM V'HEKIFAH OSO - fire came down from heaven and enveloped him - YEFEH EINAYIM)
45)[line 26]"åéäé äí ÷åáøéí àéù, åäðä, øàå [àú] äâãåã; åéùìéëå àú äàéù á÷áø àìéùò, åéìê åéâò äàéù áòöîåú àìéùò, åéçé åé÷í òì øâìéå.""VA'YEHI HEM KOVRIM ISH..." - "And it came to pass as they were burying a man, and behold, they spied a band of men; and they cast the man into the sepulcher of Elisha, and the man went and touched the bones of Elisha, and he revived and stood up on his feet." (Melachim II 13:21) (Tzadikim are Greater after Death)
(a)The verse records a miracle that Elisha performed after his death. It is forbidden to bury a Rasha next to a Tzadik, and Elisha, the Tzadik, would never have approved of having such a posthumous neighbor. When they attempted to bury the evildoer near Elisha, a miracle happened and the evildoer stood up and walked away.
(b)The Gemara proves from the fact that the dead man came to life without any effort on the part of Elisha that Tzadikim are greater after death than during their lifetime. It cannot have been on account of HaSh-m's promise that Elisha would perform twice as many miracles as his Rebbi, Eliyahu ha'Navi, since the man should have remained alive, but the words of the verse imply that he stood up (and walked away), but he did not even reach his house before he died once more.
46)[line 28]åãéìîà ì÷éåîé áéä áøëúà ãàìéäåV'DILMA L'KIYUMEI VEI BIRKESA D'ELIYAHU- but perhaps it happened only to fulfill the blessing of Eliyahu (that Elisha should have the power to perform twice as many miracles as Eliyahu (Melachim II 2:9-12). At the time of Elisha's death, with regard to reviving dead people, each one had revived one person. In order for Eliyahu's blessing to be fulfilled, Elisha needed to revive one more person.) [and is not an indication that Elisha's power was greater after his death than during his lifetime]
47)[line 28]"[åéäé ëòáøí åàìéäå àîø àì àìéùò, 'ùàì îä àòùä ìê áèøí àì÷ç îòîê.'] 'åéäé ðà ôé ùðéí áøåçê àìé'.""... VI'YEHI NA PI SHENAYIM B'RUCHACHA ELAI." - "[And it was as they were crossing that Eliyahu said to Elisha, 'Ask what it is that I can do for you before I am taken from you.' And Elisha said,] 'Please let there be upon me twice your spirit [of prophesy and miracles']." (Melachim II 2:9) (Elisha's Final Request of Eliyahu)
(a)When Eliyahu left Gilgal on the way to perform his final miracle, he knew that he was to be taken to Heaven, so out of pure humility, to avoid Elisha witnessing his departure from the world, he asked his faithful disciple to remain behind and let him continue on his way alone, as HaSh-m had sent him to Beis El. Elisha insisted on accompanying his Rebbi to Beis El.
(b)Upon his arrival in Beis El, a group of Benei ha'Ne'vi'im came out to meet Elisha. They asked him if he was aware that HaSh-m was going to take away his Rebbi. The same sequence of events repeated itself when Eliyahu asked Elisha to remain behind because he was going to Yericho, and again when Eliyahu told Elisha that he was going to the River Yarden.
(c)It was while they were crossing the River Yarden, which Eliyahu split by striking it with his folded cloak (his final miracle), that he asked Elisha what he could do for him before he was taken away from this world. In response, Elisha asked for a spirit of prophecy that would be twice that of his Rebbi. Eliyahu replied that this request was extremely difficult for him to fulfill (for how can one man give another more than what he himself possesses?). Nevertheless, Eliyahu promised Elisha that if he would see him being taken away, then he would know that his request had been accepted. The reason for this condition was that while Eliyahu was being taken to Heaven in the fiery chariot led by fiery horses, his level of prophecy doubled, and at that moment he was able to fulfill Elisha's request.
(e)In the end, Elisha indeed saw Eliyahu's departure from this world. As Eliyahu ascended to Heaven, Elisha cried out, "Father father, chariot of Yisrael and its riders!"
48)[line 30]ùøéôà öøòú ðòîïSHE'RIPA TZARA'AS NA'AMAN - that he healed the Tzara'as of Na'aman
(a)See Background to Chulin 5:10.
(b)When Elisha cured the Syrian general, Na'aman, of his Tzara'as, he refused to accept the great sums of money that Na'aman wished to give as a tribute to Elisha. Elisha did not want to diminish the honor of HaSh-m by lending a commercial aspect to his actions.
(b)Elisha's attendant, Gechazi, however, allowed his greed to get the better of him. He ran after the general and falsely claimed that Elisha had changed his mind and did indeed want a talent of silver and two changes of clothing as payment for his services. Na'aman enthusiastically complied, saying: "Swear to me [that you are telling the truth, and] take two talents!" Gechazi acceded to his wish and Na'aman wrapped up two talents of silver in two pouches, and sent them, along with the two changes of clothing, with two of his servants (Melachim II 5:1-24).
(c)Since a Metzora is considered like a dead person (Nedarim 64b, Avodah Zarah 5a), this miracle is counted as the second revival of the dead performed by Elisha.
49)[line 31]"àì ðà úäé ëîú ...""AL NA SEHI K'MES ..."- "Let her not be like one who is dead ..." (Bamidbar 12:12) - This verse refers to Miriam, who was punished with Tzara'as after speaking Lashon ha'Ra about Moshe. Aharon pleaded with Moshe to forgive her and pray for her, so that she would not be "like one who is dead."
50)[line 31]ìîä ð÷øà ùîï éîéí?LAMAH NIKRA SHEMAN YEMIM?- Why were they (the white mules) called Yemim (in Bereishis 36:24)
51)[line 33]îëú ôøãä ìáðäMAKAS PIRDAH LEVANAH- the wound [from the kick] of a white mule
52a)[line 33]åçéäV'CHAYAH- and he (the victim) lived
b)[line 33]åçééúV'CHAYAS- and it (the wound) healed
53)[line 33]åäà ÷çæéðà ãîéúñéV'HA KA'CHAZINA D'MITSEI- but we do, in actuality, see [that there are wounds inflicted by white mules] that heal
54)[line 34]ãçéååøï øéù ëøòééäåD'CHIVRAN REISH KERA'AIHU- [the mule itself is black, but] the ends of its feet are white
55)[line 35]ääéà àéúúà ãäåú ÷à îäãøà ìîéù÷ì òôøà îúåúéä ëøòéä ãøáé çðéðàHA'HI ITESA D'HAVAS KA MEHADRA L'MISHKAL AFRA MI'TUSEI KAR'EI D'REBBI CHANINA- there was once a certain woman (who practiced witchcraft) who was trying secretly to collect dust from under the feet of Rebbi Chanina (it was possible to kill a person by performing witchcraft using the dirt upon which he tread)
56)[line 36]ù÷åìé!SHEKULI- Collect it! (Take as much as you want!)
57)[line 36]ìà îñúééòà îéìúéêLO MISTAYA MILSICH- your plans will not succeed
58)[line 37]ùîëçéùéï ôîìéà ùì îòìäSHE'MAKCHISHIN PAMALYA SHEL MA'ALAH- (lit. deny the will of the Heavenly entourage) HaSh-m put into the world the forces of Keshafim (sorcery) that can work against the laws of nature. However, they cannot work against the will of HaSh-m.
59)[line 38]ãðôéùà æëåúéäNEFISHA ZACHVASEI- his merits are great
60)[line 38]ðå÷óNOKEF- (O.F. a?oper - to trip, to receive a blow) become hurt
61)[line 40]âåãì éîéïGODEL YAMIN- the right big toe
62)[line 41]ìà áöòLO VATZA- he did not break [bread] (i.e. eat a meal)