[21a - 56 lines; 21b - 51 lines]
1)[line 1]מטפס ועולה מטפס ויורדMETAPES V'OLEH METAPES V'YORED- he climbs up and he climbs down (O.F. (charpir) [ranper] to climb)
2a)[line 16]בורגניןBURGANIN- temporary huts of the watchmen that are on guard outside of the cities
b)[line 16]אין בורגנין בבבלEIN BURGANIN B'VAVEL (IBURO SHEL IR)
(a)A person is only allowed to walk a distance of 2000 Amos, approximately 960 meters (3147 feet) or 1,152 meters (3774 feet), depending upon the differing Halachic opinions, from his city (or dwelling place if he is not in a city) on Shabbos or Yom Tov.
(b)If permanent or temporary dwellings are located within 70 2/3 Amos of the city, Iburo Shel Ir (the city's limits, or "bulge") extends until the last dwelling, and the 2000 Amos are measured from there. Rav Yirmeyah bar Aba in the name of Rav asserts that the Burganin (see above, entry 2a) of Bavel cannot be used to extend the city limits. Since flood waters are common in Bavel, these Burganin are often washed away, and cannot even be considered temporary dwellings.
3)[line 18]בידקיBIDKEI- floodwaters (that wash away the Burganin)
4)[line 19]מתיבתאMESIVTA- Yeshivos
5)[line 23]דשכיחי גנביSHECHICHI GANAVEI- thieves are common
6)[line 27]אמריAMREI- people say
7)[line 27]אתיתו מברנשASISU MI'BARNESH- that you come from Barnesh (in Bavel, probably the modern Khar-Birnus, near Helle) [to Bei Kenishta d'Daniel on Shabbos]
8)[line 31]מתוותאMASVASA- (destroyed) cities
9)[line 32]אמר רב חסדא, דריש מרי בר מרAMAR RAV CHISDA, DARISH MARI BAR MAR- The Gemara cites this here because the previous Sugya mentioned a conversation that took place between Rav Chisda and Mari son of Rav Huna (son of Rebbi Yirmeyah bar Aba); therefore it continues to bring a citation of Rav Chisda quoting Mari bar Mar. (It appears that Mari bar Mar is Mari bar Rav Huna. Since Rav Chisda's Rebbi was also named "Huna," he did not want to call Mari's father by name and called him "bar Mar [the master]" - DIKDUKEI SOFRIM #100.)
10)[line 33]"לכל תכלה ראיתי קץ; רחבה מצותך מאד""L'CHOL TICHLAH RA'ISI KETZ; RECHAVAH MITZVASECHA ME'OD"- "I have seen an end for every purpose; but your commandment (the Torah) is exceedingly broad" (Tehilim 119:96) - Mari bar Mar taught that King David, Iyov, and Yechezkel all spoke about the vast infiniteness of the Torah, but they only referred to certain parts of the Torah. The prophecy of Zecharyah speaks of the entire Torah. (See MAHARSHA.)
11)[line 41]"וַיִּפְרֹשׂ אוֹתָהּ לְפָנַי, וְהִיא כְתוּבָה פָּנִים וְאָחוֹר; וְכָתוּב אֵלֶיהָ קִנִים וָהֶגֶה וָהִי""VA'YIFROS OSAH LEFANAI..."- "And it (the hand) spread it (the scroll) out before me; and it had writing on the front and on the back; and in it was written lamentations and mourning and woe" (Yechezkel 2:10).
12)[line 47]"הֹוָה עַל הֹוָה תָּבֹא...""HOVAH AL HOVAH TAVO..."- "Calamity shall follow upon calamity..." (Yechezkel 7:26) - This verse proves that the word "Hi" is referring to the punishment of the wicked in the World to Come.
13)[line 50]מגילה עפהMEGILAH AFAH- a folded scroll
14)[line 53]כי קלפת להCHI KALFAS LAH- if you would peel apart the front and the back of the parchment
15a)[line 54]"מִי מָדַד בְּשָׁעֳלוֹ מַיִם, וְשָׁמַיִם בַּזֶּרֶת תִּכֵּן, [וְכָל בַּשָּׁלִשׁ עֲפַר הָאָרֶץ...]""MI MADAD B'SHA'OLO MAYIM, V'SHAMAYIM BA'ZERES TICKEIN, [V'CHAL BA'SHALISH AFAR HA'ARETZ...]"- "Who has measured the waters in the hollow of his hand, and meted out heaven with the span, [and comprehended the dust of the earth in a measure; and weighed the mountains in scales, and the hills in a balance]?" (Yeshayah 40:12)
b)[line 54]"ושמים בזרת תכן""V'SHAMAYIM BA'ZERES TIKEN"- (Yeshayah 40:12) - Although the beginning of the verse discusses the size of the heavens, rather than the earth, the end of the verse continues, "and He measured in thirds the earth of the land," that is, with the same Zeres that created the heavens. This implies that both heavens and earth were the size of a Zeres.
16)[last line]"[הראני ה'] והנה שני דודאי תאנים מוּעָדִים לפני היכל ה'; [אחרי הגלות נבוכדראצר מלך בבל את יכניהו בן יהויקים מלך יהודה ואת שרי יהודה ואת החרש ואת המסגר מירושלם, ויבאם בבל]. הַדּוּד אחד תאנים טובות מאד, כתאני הַבַּכּוּרוֹת; והדוד אחד תאנים רעות מאד אשר לא תאכלנה מרוע""[HIR'ANI HASH-M] V'HINEI SHNEI DUDA'EI TE'EINIM MU'ADIM LIFNEI HEICHAL HASH-M; [ACHAREI HAGLOS NEVUCHADRETZAR MELECH BAVEL ES YECHONYAHU BEN YEHOYAKIM MELECH YEHUDAH, V'ES SAREI YEHUDAH V'ES HE'CHARASH V'ES HA'MASGER MI'YERUSHALAYIM, V'YEVI'EM BAVEL]. HA'DUD ECHAD TE'EINIM TOVOS ME'OD KI'TE'EINEI HA'BAKUROS; V'HA'DUD ECHAD TE'EINIM RA'OS ME'OD ASHER LO SE'ACHALNAH ME'RO'A" - "[HaSh-m showed me (a vision)] and behold two baskets of figs were prepared before HaSh-m's sanctuary [after Nevuchadretzar, king of Bavel, had exiled Yechonyah the son of Yehoyakim, King of Yehudah, the princes of Yehudah, the artisans and the gate-keepers from Yerushalayim, and had brought them to Bavel]. The one basket [contained] very good figs, like figs that have ripened early; and one basket, very bad figs that were so bad as to be inedible" (Yirmeyahu 24:1-2) (TWO GROUPS OF EXILES)
(a)After Yirmeyahu described what he had seen, HaSh-m appeared to him a second time and explained to him the significance of the two baskets of figs.
(b)The first basket of figs symbolized the righteous Jews (described in the first verse, which Chazal interpret as the greatest Torah scholars in Yisrael). They were already in Galus and could look forward to a better future, as the Navi goes on to explain. HaSh-m promised them that He would return them to their land and re-establish them, and that they would be reunited with Him, because they were destined to do Teshuvah with all their hearts.
(c)The second basket, on the other hand, symbolized the Jews who remained in Eretz Yisrael and those who remained in Egypt, and who had yet to go into exile together with Tzidkiyahu. The Navi goes on to prophesy how they were destined to be handed over "to all the nations of the land for horror and for evil," to become a shame, a parable, a lesson, and a curse among the nations to which they will be exiled. Moreover, "He will send after them the sword, hunger, and pestilence until they will be destroyed from on the land which He promised to give to them and to their fathers."
21b----------------------------------------21b
17)[line 4]אבד סברם ובטל סיכויםAVAD SIVRAM U'VATEL SIKUYAM- their hope (of returning to HaSh-m) is gone and their prospect is frustrated
18)[line 7]"הדודאים נתנו ריח...""HA'DUDA'IM NASNU REI'ACH..."- "The mandrakes give a fragrance, and at our gates are all manner of choice fruits, new and old, which I have stored for you, my beloved" (Shir ha'Shirim 7:14).
19a)[line 9]שמגידות פתחיהן לבעליהןSHE'MAGIDOS PISCHEIHEN L'VA'ALEIHEN- they tell their husbands when they see Dam Nidah
b)[line 10]אוגדות פתחיהן לבעליהןOGDOS PISCHEIHEN L'VA'ALEIHEN- they are faithful to their husbands (lit. they keep their entrances closed [to others])
20)[line 12]הרבה גזירות גזרתיHARBEI GEZEIROS GAZARTI- That is, Yisrael made many decrees to enhance the observance of Arayos (which the verse is discussing, according to this Drash), such as Sheniyos l'Arayos. Since the Gemara mentions Sheniyos here, a Solomonic institution, it continues to dwell on the other Solomonic insitutions, such as Eruvin and Netilas Yadayim.
21)[line 18]"ויותר מהמה, בְּנִי הזהר; עשות ספרים הרבה [אין קץ, ולהג הרבה יגעת בשר]""V'YOSER ME'HEMAH, BNI HIZAHER; ASOS SEFARIM HARBEH..."- "And furthermore, my son, be admonished: of making many books [there is no end, and much study is a weariness of the flesh]" (Koheles 12:12).
22)[line 23]המלעיגHA'MAL'IG- that ridicules
23)[line 24]צואה רותחתTZO'AH ROSACHAS- boiling hot excrement
24)[line 25]ההוגה בהןHA'HOGEH BAHEN- that repeats them over and over
25)[line 27]מצאו שומר בית האסוריןMETZA'O SHOMER BEIS HA'ASURIN- the guard of the prison found him
26)[line 28]לחתור בית האסוריןLACHTOR BEIS HA'ASURIN- to tunnel out of the prison
27)[line 38]"חרפי""CHORFI"- "he who shames me" (Mishlei 27:11).
28)[line 38]"לכה דודי, נצא השדה...""LECHAH DODI, NETZEI HA'SADEH..."- "Come, my beloved, let us go forth into the field; let us lodge in the villages" (Shir ha'Shirim 7:13).
29)[line 41]יושבי כרכיםYOSHVEI KERAKIM- the inhabitants of large cities
30)[line 47]"ויותר שהיה קהלת חכם...""V'YOSER SHE'HAYAH KOHELES CHACHAM..."- "And besides being wise, Koheles also taught the people knowledge; for he weighed, and sought out, and set in order many proverbs" (Koheles 12:9).
31)[line 48]אגמריה בסימני טעמיםAGMEREI B'SIMANEI TA'AMIM- he standardized the text of the Tanach and Mishnah and taught mnemonic devices in order to remember the exact amount of words and their order
32)[line 49]אסברה במאי דדמי ליהASBERAH B'MAI D'DAMI LEI- he explained it by demonstrating when to learn one subject from comparable matters
33)[line 50]כפיפהKEFIFAH- a basket
34)[line 50]"... קְוֻצּוֹתָיו תַּלְתַּלִּים, [שְׁחוֹרוֹת כָּעוֹרֵב]""... KEVUTZOSAV TALTALIM, [SHECHOROS KA'OREV]"- "... his locks are wavy, [and black as a raven]" (Shir ha'Shirim 5:11).
35)[last line]על כל קוץ וקוץAL KOL KOTZ V'KOTZ- on every Tag (crownlet on the letters)