[82a - 41 lines; 82b - 48 lines]
1)[line 6]הפסוליםHA'PESULIM- the people who are disqualified to judge or to give testimony due to the fact that they are considered thieves mid'Rabanan
2a)[line 6]המשחק בקוביאHA'MESACHEK B'KUVYA- a person who gambles with dice
b)[line 7]ומפריחי יוניםMAFRICHEI YONIM- pigeon racers
3)[line 7]וסוחרי שביעיתSOCHAREI SHEVI'IS- those who conduct business with fruits of the Shevi'is year (see Background to Eruvin 77:23)
4)[line 13]ההיא דרבי יהודה אמר רבי טרפון היאHA'HI D'REBBI YEHUDAH AMAR REBBI TARFON HI- that is, the Chachamim of the Beraisa are not the Chachamim of the Mishnah. Rather, the opinion of the Chachamim mentioned in the Beraisa is the opinion of Rebbi Yehudah, said in the name of Rebbi Tarfon, who maintains that the reason why the Rabanan gave these people the status of thieves is because they take other people's money through an Asmachta. Asmachta refers either to a "reliance" upon a particular eventuality or a conditional [monetary] obligation which the party or parties involved undertake without full commitment. The reason why the party involved is not fully committed is because his obligation is contingent upon the fulfillment of a condition that he anticipates will not be fulfilled) such as when gamblers place bets, with neither expecting to lose the wager). Rebbi Tarfon rules that money acquired through an Asmachta does not belong to the recipient. The Tana Kama and Rebbi Yehudah understand that money acquired through an Asmachta does belong to the recipient. The reason why the Rabanan gave these people the status of thieves is that do not occupy their time with anything constructive. Since they themselves do not work hard for their money, they have no problem with taking other's hard-earned cash.
5)[line 15]נזירNAZIR
(a)If a person makes a vow to become a Nazir without stipulating how long he wishes his vow to be in effect, he becomes a Nazir for a period of thirty days. During this time, he may not:
1.cut his hair;
2.become Tamei by touching or being in the same room as a corpse;
3.consume any product of a grapevine. If he specifies a period of time for which he wishes his vow to be in effect, then he must follow all of these regulations for the time period specified.
(b)The case under discussion in our Gemara is one in which two people disagree as to whether a certain passerby is a Nazir. One of the observers proclaims, "I will be a Nazir if that person is not a Nazir!" and the other announces, "I will be a Nazir if that person is a Nazir!" Rebbi Tarfon rules that in such a case neither of them is a Nazir.
6)[line 15]שאין נזירות אלא להפלאהSHE'EIN NEZIRUS ELA L'HAFLA'AH- the laws of Nezirus only apply when they are accepted with a distinct utterance (about which there is no question or doubt)
PEREK #8 KEITZAD MISHTATFIN
7)[line 20]מניח את החביתMENI'ACH ES HE'CHAVIS- (the barrel must have in it enough for two meals for every person in the city; Shulchan Aruch OC 413)
8)[line 23]וכל שקיבל עליו מבעוד יוםV'CHOL SHE'KIBEL ALAV MIB'OD YOM- anyone who decided to rely on the Eruv from Erev Shabbos
9)[line 29]אין ברירהEIN BEREIRAH (YESH BEREIRAH/EIN BEREIRAH)
(a)In numerous places in Shas we find arguments among the Tana'im/Amora'im as to whether "Yesh Bereirah" (i.e. Bereirah works) or "Ein Bereirah" (i.e. Bereirah does not work). Bereirah means making the effect of one's action contingent retroactively upon future events. Examples of this are: buying or selling an object on the condition that it rains the following day, or that the object of the sale will remain undefined until it is selected the following day. "Ein Bereirah" means that such a stipulation does not work. An action cannot be contingent on a future event. The Ran (Nedarim 45b) explains this opinion with the following logic : "It is not proper for something to take effect when upon what it will take effect is still in question." (See Insights to Chulin 15:2.) "Yesh Bereirah" means that such a stipulation does work.
(b)When the action is contingent on a past event, there is no question that the action works — even if the people involved in the action are not aware as to whether the past event did or did not take place. For example, if a person makes two Eruvei Techumin before sundown on Erev Shabbos, places them on opposite sides of his city, and declares, "If my Rebbi is presently staying in the village to the east, I would like the eastern Eruv to work; if not, I would like the eestern Eruv to work." The man making the Eruv may not know where his Rebbi is, but when he finds out the Eruv will have taken effect on the side that he stipulated ("Kevar Ba Chacham" — see Chulin 14b).
(c)We find dozens of instances in the Gemara where a person may perform an action "on the condition that..." (b'Tenai). For example, a man may buy/sell an object or divorce his wife on the condition that the other party pays/does whatever the first party specifies. If the condition is not kept in the future, the sale/divorce is annulled. This situation is not called Bereirah — see Insights to Eruvin 36b.
(d)Halachically, most Poskim conclude (based on Beitzah 38a) that in questions regarding d'Oraisa matters, we assume that Bereirah does not work (l'Chumra), but questions regarding d'Rabanan matters, we rely on Bereirah (l'Kula).
10)[line 31]הודיעוהו ולא הודיעוהו קתניHODI'UHU V'LO HODI'UHU KA'TANI- our Mishnah means to say that if he knew about the existence of the Eruv before Shabbos, then he may rely on it even if he only decided to do so after Shabbos began, since Yesh Bereirah. If he was not aware of the Eruv before Shabbos, the logic of Bereirah does not apply.
11)[line 36]חייב בסוכהCHAYAV B'SUKAH- mid'Rabanan, in order to acclimate him to Mitzvos
12)[line 37]שנפנהNIFNEH- defecates
13)[line 38]מקנחתוMEKANCHASO- wipes him
14)[line 39]אימא סלקא דעתך גדולים נמי קרוIMA SALKA DA'ATACH GADOLIM NAMI KARU- even an older child calls for his mother when he wakes up in the middle of the night
15)[line 40]ואינו קורא אימא אימאV'EINO KOREH IMA IMA- a child old enough to settle himself after waking up, as opposed to one who repeatedly calls for his mother until she comes
16)[last line]כבר ארבע כבר חמשK'VAR ARBA K'VAR CHAMESH- about four or five years old (depending on the maturity of the individual child)
82b----------------------------------------82b
17)[line 3]בצוותא דאמיה ניחא ליהB'TZAVSA D'IMEI NICHA LEI- he prefers the company of his mother
18)[line 5]תיובתא דרב יהושע בר רב אידי תיובתאTEYUVTA D'RAV YEHOSHUA BAR IDI TEYUVTA- the wording of "Ad Ben Shesh" implies that any child up until the age of six may be included in his mother's Eruv Techumin. The further implication is that just as a very young child may rely on his mother's Eruv even when she did not specifically include him in her Eruv, so may a child up until the age of six. According to the understanding of Rav Yehoshua bar Idi, even a child of four or five may not rely on his mother's Eruv unless he was specifically included in it.
19)[line 7]עד ועד בכללAD V'AD BI'CHLAL
The word "Ad" ("until") usually has two possible meanings. It may mean "Ad v'Ad bi'Chlal" — "until and including [the target of the phrase]," or "Ad v'Lo Ad bi'Chlal" — "until but not including [the target of the phrase]."
20)[line 8]הא דאיתיה אבוהי במתא...HA D'ISEI AVUHI B'MASA...- when the child's father is home, he takes the child with him. Therefore the child is considered "Eino Tzarich l'Imo" from the age of four or five.
21)[line 11]על ידיAL YEDEI- for
22)[line 20]ועירב עליהם רבןV'IREV ALEIHEN RABAN- and their master/father/husband made an Eruv for them in a different direction
23)[line 22]וכל דדמי להV'CHOL D'DAMI LAH- that is, all the others who are mentioned along with a woman in the Reisha
24)[line 27]דאשתיקוD'ASHTIKU- they remained silent
25)[line 34]וזה וזה מתכוונים להקלV'ZEH V'ZEH MISKAVNIM L'HAKEL- and both this one and this one intend to be lenient. Rebbi Meir's point of view is that people eat more food on Shabbos since Shabbos food is sweeter. Rebbi Yehudah understands that the meals of Shabbos are smaller since there are three instead of the two regularly eaten during the week.
26a)[line 35]בפונדיוןPUNDEYON (CURRENCY OF THE TALMUD)
(a)The relationship between the various coins mentioned in the Talmud is as follows:
1.1 Sela = 2 Shekel
2.1 Shekel = 2 Dinar
3.1 Dinar = 6 Me'ah
4.1 Rova Shekel (or Sela Medinah) = 3 Me'ah
5.1 Me'ah = 2 Pundeyon
6.1 Pundeyon = 2 Isar
7.1 Isar = 8 Perutah (or sometimes 6 Perutah - see Kidushin 12a)
(b)Another name for a Dinar is a Zuz. All of the coins listed above are silver, except for the Perutos, which are copper.
b)[line 36]סאיןSE'IN (DRY MEASURES(
(a)The following is a list of measures of volume used in the Mishnah and Gemara:
1.1 Kor (= 1 Chomer) = 30 Se'in
2.1 Lesech = 15 Se'in
3.1 Eifah = 3 Se'in
4.1 Se'ah = 6 Kabin
5.1 Tarkav (= Trei v'Kav, or 3 Kabin) = 12 Lugin
6.1 Kav = 4 Lugin
7.1 Log (= 1 Rova) = 4 Revi'iyos = 6 Beitzim
8.1 Beitzah = 2 or 3 k'Zeisim, according to the varying opinions
(b)In modern-day measures, the k'Zayis is approximately 0.025, 0.0288 or 0.05 liters, depending upon the differing Halachic opinions. Thus, 1 Se'ah = 7.2, 8.29 or 14.4 liters, according to the various opinions.
c)[line 35]מככר בפונדיון מד' סאין בסלעMI'KIKAR B'FUNDEYON, ME'ARBA SE'IN B'SELA - a loaf of bread which costs a Pundeyon when four Se'ah cost a Sela.
The size of a loaf that costs one Pundeyon can be calculated as follows:
1.4 Se'ah cost 1 Sela (= 4 Dinar)
2.1 Se'ah (= 6 Kav) costs 1 Dinar (12 Pundeyon)
3.1 half-Kav costs 1 Pundeyon
27)[line 36]שתי ידות לככר משלש לקבSHTEI YADOS L'KIKAR MI'SHALOSH L'KAV - two thirds of a loaf of bread when three loaves are made from one Kav
The size the loaf referred to in this Mishnah can be calculated as follows:
1.1 loaf of bread = 1/3 Kav
2.2/3 loaf of bread = 2/9 Kav
28)[line 37]לבית המנוגעBAYIS HA'MENUGA
(a)For a detailed description of how a house becomes a Bayis ha'Menuga (a house that has Tzara'as), see Background to Nidah 19:13 and Eruvin 51:11.
(b)Two verses describe what happens to a person who enters a house that has Tzara'as:
1."veha'Ba El ha'Bayis (one who enters the house) Kol Yemei Hisgir Oso, Yitma Ad ha'Erev" (Vayikra 14:46)
2."veha'Shochev ba'Bayis Yechabes Es Begadav, veha'Ochel ba'Bayis (one who eats in the house) Yechabes Es Begadav" (ibid. 14:47)
(c)From the first verse we learn that any person (or object) that enters the house becomes Tamei immediately. The clothes that the person is wearing, however, do not yet become Tamei. From the second verse we learn that if someone lingers in the house for the amount of time it takes to eat a Pras (half of a loaf of wheat bread) dipped in relish, while he is reclining, then even the clothes that he is wearing become Tamei (Eruvin 4a).
(d)Our Mishnah teaches that according to all opinions, a Pras is half of a standard loaf. Even though Rebbi Shimon opined that one-third of a loaf is one meal-equivalent, this was a leniency in Hilchos Eruvin only.
29)[line 37]לפסול את הגוייהLIFSOL ES HA'GEVIYAH
The Chachamim decreed that a person who eats a half-Pras (one quarter of a whole loaf, or 2 Beitzim) of food that is Tamei may not eat Terumah. They also decreed that if he touches Terumah it becomes Pasul.
30)[line 38]וכמה מזון שתי סעודותV'KAMAH MAZON SHTEI SE'UDOS- the Gemara is asking what exactly the equivalent of two meals is according to the opinion of Rebbi Meir and Rebbi Yehudah
31)[line 39]ריפתא איכרייתאRIFTA IKARYASA- loaves of bread eaten in the fields by oxen drivers
32)[line 40]ריפתא נהר פפיתאRIFTA NEHAR PAFYASA- loaves of bread which are made in Nehar Papa, the name of a canal and a place in Bavel
33)[line 42]רווחא לבסימא שכיחRAVCHA L'BESIMA SHECHI'ACH- more space is found [in the stomach] for sweet food
34)[line 43]דרבי יהודה ארבע סעודתא לקבאD'REBBI YEHUDAH ARBA SE'UDASA L'KAVA- according to Rebbi Yochanan ben Berokah, half a Kav is sufficient for two meals. Therefore an entire Kav is the equivalent of four meals
35)[line 44]דרבי רבי שמעון תשע סעודתא לקבאD'REBBI SHIMON TESHA SE'UDASA L'KAVA- according to Rebbi Shimon 2/9 Kav is sufficient for two meals; each meal is the equivalent of one-ninth of a Kav. Therefore an entire Kav is the equivalent of nine meals.
36)[line 44]צא מהן שליש לחנוניTZEI ME'HEN SHELISH L'CHENVANI- The price of the half-Kav loaf mentioned by Rebbi Yochanan Ben Berokah — one Pundeyon — is the wholesale price paid by the merchant. The merchant then takes a third, leaving the retail value of one-third of a Kav — the equivalent of two meals mentioned in our Mishnah — at one Pundeyon.
37)[line 47]דקא יהיב בעל הבית ציביD'KA YAHIV BA'AL HA'BAYIS TZIVEI- when the one who is purchasing the bread provides kindling, [in which case the merchant profits by only one-third]