[12a - 53 lines; 12b - 53 lines]
1a)[line 2]וצנצנת המןTZINTZENES HA'MAN- the flask of Manna [which Aharon put away with the Aron in order to show it to future generations (Shemos 16:33)]
b)[line 2]ומקלו של אהרן שקדיה ופרחיהMAKLO SHEL AHARON, SHEKEDEHA U'FERACHEHA- the staff of Aharon with its almonds and blossoms
2)[line 4]"[ולקחתם את ארון ה' ונתתם אתו אל העגלה,] ואת כלי הזהב אשר השבותם לו אשם תשימו בארגז מצדו; ושלחתם אותו והלך""[U'LEKACHTEM ES ARON HASH-M U'NESATEM OSO EL HA'AGALAH,] V'ES KELEI HA'ZAHAV ASHER HASHEVOSEM LO ASHAM TASIMU BA'ARGAZ MI'TZIDO; V'SHILACHTEM OSO V'HALACH" - [And you shall take the Aron of HaSh-m and place it on a wagon,] and the golden vessels (i.e. in the shape of mice) which you are returning to Him as a gift of atonement place next to it; then send it and let it go" (Shmuel I 6:8) (THE DAY THE PELISHTIM RETURNED THE ARON)
(a)See Background to Shekalim 15:99, "The Day the Aron was captured."
(b)During the seven months that the Pelishtim retained the Aron ha'Kodesh, it wrought havoc among their idols and caused plagues of mice that entered the people's stomachs wherever the Aron was brought. The Pelishti princes decided to send the Aron back to Bnei Yisrael. To appease HaSh-m for having captured it and to pay Him homage, they decided to add a gift of five (corresponding to the five princes) golden mice and five golden Techorim (images of the innards that were stricken), corresponding to the plague that they had suffered because of it.
(c)They then placed the Aron onto a new wagon, to which they hitched two nursing cows that had never before worn a yoke, and the gift they placed in a box beside it. Then, to convince themselves further that what had happened to them was indeed a Divine act, they placed the wagon on the road without a driver, and sent it off in the direction of Beis Shemesh. Miraculously, the cows led the wagon straight to Beis Shemesh, singing songs of praise all the way.
3)[line 15]באפרסמא דכיאAFARSEMA DACHYA- pure balsam oil
4)[line 16]כמין נזרK'MIN NEZER- like a crown
5)[line 17]כמין כיK'MIN KI- like the Greek letter "chi," which is shaped like an "x" (RASHI to Kerisus 5b, RAMBAM Hilchos Klei ha'Mikdash 1:9)
6)[line 18]מוצקיןMOTZKIN- they pour [oil on the Kohen's head]
7)[line 19]ריסי עיניוRISEI EINAV- his eyelids
8)[line 23]יציקהYETZIKAH- pouring
9a)[line 30]מרגליותMARGOLIYOS- pearls. (These two pearl-size drops of oil served as two witnesses against Korach and his assembly that HaSh-m indeed chose Aharon to be the Kohen Gadol.)
b)[line 30]בזקנוB'ZEKANO- in his beard
10a)[line 30]כשהוא מספרKSHE'HU MESAPER- (a) when he would converse [with others] (RASHI); (b) when he would trim [his beard] (TOSFOS HAROSH)
b)[line 30]עולות ויושבותOLOS V'YOSHVOS- [the drops] ascended and sat (or were lodged) in his beard (miraculously)
11)[line 35]"ויאמר המלך להם, קחו עמכם את עבדי אדוניכם, [והרכבתם את שלמה בני על הפרדה אשר לי]; והורדתם אותו אל גיחון. [ומשח אתו שם צדוק הכהן ונתן הנביא למלך על ישראל...]""VA'YOMER HA'MELECH LAHEM, 'KECHU IMACHEM ES AVDEI ADONEICHEM, [V'HIRKAVTEM ES SHLOMO BENI AL HA'PIRDAH ASHER LI]; V'HORADTEM OSO EL GICHON. [U'MASHACH OSO SHAM TZADOK HA'KOHEN V'NASAN HA'NAVI L'MELECH AL YISRAEL...]'" - "And the King (David) said to them (Tzadok ha'Kohen, Nasan ha'Navi, and Benayahu ben Yehoyada), 'Take your master's servants with you, and ride Shlomo my son upon my mule; and bring him down to the Gichon [Spring]. [Tzadok ha'Kohen and Nasan ha'Navi shall anoint him there as king over Yisrael...]'" (Melachim I 1:33) (NIPPING ADONIYAHU'S UPRISING IN THE BUD)
(a)David ha'Melech was old and bed-ridden. His oldest remaining son, Adoniyahu (Avshalom had already been killed after rebelling against his father), encouraged by Yo'av, David's erstwhile commander of the army, and Evyasar, the deposed Kohen Gadol, took advantage of the situation. He invited all the king's sons (with the obvious exception of Shlomo) and the men of Yehudah and had himself announced king. He did not, however, invite Nasan ha'Navi, Benayahu (the head of Beis Din), the strong men, and other notables who were close to the king.
(b)When Nasan heard about this, he immediately informed Bas Sheva (the mother of Shlomo, whom David had promised would replace him on the throne), who promptly brought news of the rebellion to her husband, the king, and reminded him of his promise to her. As planned, Nasan joined her and added weight to her words. Realizing the urgency of the situation, David deliberately ordered them to ride Shlomo on his personal mule, as it is only another king who is permitted to ride on the king's mule. As a final proof that he had appointed Shlomo as his successor, they were to place Shlomo on the throne.
(c)Tzadok, Nasan, and Benayahu, followed by the Kreisi u'Pleisi (the archers and the sling-shooters, or, according to another opinion, the Urim v'Tumim), followed David's instructions to the letter. Finally, Nasan took the horn containing the anointing oil and anointed Shlomo, they blew the Shofar, and all the people cried out, "Long live King Shlomo!" The people began to play flutes and an atmosphere of rejoicing filled the streets. They sat Shlomo on David's throne.
(d)Adoniyahu and his guests heard the commotion but did not know what it was. Believing Yonasan, the son of Evyasar the Kohen, who had just arrived, to be a harbinger of good news, he queried him about it. Yonasan told them exactly what had happened and they realized that they had been defeated. The rebellion was over and all those connected with it dispersed.
(e)See also "David ha'Melech's Oath," Background to Megilah 22:14.
12)[line 36]אי מסיק שתיהIY MASIK SHATEI- if he will complete his year (he will live out the year)
13)[line 36]ניתלי שרגאNISLI SHRAGA- let him light a candle
14)[line 37]בביתא דלא נשיב זיקאB'VEISA D'LO NASHIV ZIKA- in a house where no wind blows
15)[line 37]אי משיך נהוריהIY MESHICH NEHOREI- if the light continues to burn (as long as the oil remains - RASHI)
16)[line 38](ב)עיסקאISKA- a business venture
17)[line 38]מצלחMATZLACH- he will succeed
18)[line 38]אי שמין ושפרIY SHAMIN V'SHAPAR- if it (the rooster) grows fat and beautiful
19)[line 39]בביתא דחבראBEISA D'CHAVRA- a dark house
20)[line 40]בבואה דבבואהBAVU'AH D'VAVU'AH- the shadow of a shadow (i.e. an extended, or especially dark, shadow - see Pischei Teshuvah EH 17:49)
21)[line 40]חלשא דעתיה ומיתרע מזליהCHALSHA DA'ATEI U'MISRA MAZLEI- he will become upset (when he does not see a good omen), and this itself will cause his fortune (Mazal) to go bad
22)[line 41]סימנא מילתא היאSIMANA MILSA HI- an omen is something of significance
23)[line 41]בריש שתאB'REISH SHATA- at the beginning of the year, Rosh Hashanah
24a)[line 41]קראKARA- gourd
b)[line 41]ורוביאRUBYA- black-eyed peas
c)[line 42]כרתיKARTEI- leeks
d)[line 42]וסילקאSILKA- beets (alt. boiled vegetables)
e)[line 42]ותמריTAMREI- dates
25)[line 42]גרסו מתניתאGIRSU MASNISA- learn Mishnah
26)[line 43]חזו לפומיהCHAZU L'FUMEI- look at his face (lit. his mouth)
27)[line 44]נהרא דמיאNAHARA D'MAYA- [study by] a river of water
28)[line 44]דמשכן מיאMASHCHAN MAYA- the river flows continuously. Just as a river naturally flows from the high places to the low ones, so may the haughty attitude with which you may be studying evolve into a humble one, for Torah knowledge is retained only by one who is humble (MAHARSHA).
29)[line 44]אקילקליKILKELEI- the garbage heaps
30)[line 45]אפנדיAPADNEI- mansions
31)[line 45]גלדנא סריאGILDENA SARYA- a spoiled small fish
32)[line 45]מכותחא דרמי כיפיKUSCHA D'RAMEI KEIFEI- [is better than] a Kutach dish (a dip prepared by cooking whey with stale bread and salt), which is so strong that it can be said (in exaggeration) that it would break stones if poured on them (i.e. it is of high quality)
33)[line 46]"רמה קרני" ולא רמה פכי"RAMAH KARNI," V'LO RAMAH PACHI- "My horn shall become exalted" (Shmuel I 2:1), and not "my jar shall become exalted." This alludes to the fact that the anointing of David was done with oil poured from a horn, and thus his sovereignty endured ("was exalted"). Shaul and Yehu, in contrast, were anointed with oil poured from an ordinary jar, and their sovereignty did not endure. (When Shaul died, his descendants did not succeed him as king.)
34)[line 47]מרובה בגדיםMERUBEH BEGADIM- See Background to Horayos 11:24.
35)[line 48]משוח מלחמהMASHU'ACH MILCHAMAH (MILCHEMES RESHUS)
(a)A Milchemes Reshus is the term used to refer to a war begun by the Jewish people of their own volition. One example of such a war was that waged by David ha'Melech against Aram Tzova (Syria) in order to annex that territory to Eretz Yisrael (Shmuel II 8:3-8). A king may not mobilize his troops for a Milchemes Reshus without the approval of the Beis Din ha'Gadol (the court of seventy-one judges; Sanhedrin 20b).
(b)A Kohen is appointed at the onset of war to motivate and encourage the soldiers. This Kohen is anointed with the Shemen ha'Mishchah (see Background to Shekalim 16:4), and he is referred to as the Kohen Mashu'ach Milchamah (Sotah 42a; see Background to Sotah 42:12). Shotrim (officers) are appointed to lead the troops in battle. All soldiers must be at least twenty years of age. In addition, the soldiers must meet certain requirements in order to fulfill the injunction of "v'Hayah Machanecha Kadosh" - "and your [war] camp shall be holy" (Devarim 23:15, RAMBAM Hilchos Melachim 6:14-15).
(c)Before the soldiers leave Eretz Yisrael for the battlefront, the Kohen Mashu'ach Milchamah reads the portion of the Torah (Devarim 20:5-7) which details those who are exempt from the battle. These are:
1.one who built a house but has not yet moved into it;
2.one who planted a vineyard but has not yet redeemed its fourth-year fruits (Orlah; see Background to Pesachim 75:4);
3.one who betrothed a woman but has not yet married her.
4.A Shoter then reads the next verse (ibid. 20:8), which states that all who are afraid of the battle should return to their homes, lest their attitude rub off on the remaining soldiers.
36)[line 52]פר הבא על כל המצותPAR HA'BA AL KOL HA'MITZVOS- a bull offered [as a Chatas] for violation of one of the Mitzvos Lo Sa'aseh punishable by Kares. See Background to Horayos 11:25.
12b----------------------------------------12b
37)[line 2]פר יום הכפוריםPAR YOM HA'KIPURIM- See Background to Horayos 11:26.
38)[line 2]ועשירית האיפהASIRIS HA'EIFAH (CHAVITEI KOHEN GADOL)- See Background to Horayos 11:27.
39)[line 13]מעלין בקודש ואין מורידיןMA'ALIN BA'KODESH V'EIN MORIDIN- Once a person or object attains a certain level of holiness, we may not subsequently lower its status. We may only raise it to a higher level.
40)[line 15]ונסיב לה אליבא דתנאיV'NASIV LAH ALIBA D'TANA'EI- he quoted it according to the opinions of [two] Tana'im
41)[line 20]ולא פורע ולא פורםLO PORE'A V'LO POREM (PERI'AH/PERIMAH)
(a)A mourner must let his hair grow (Peri'ah) and make a tear (Perimah) of at least a Tefach in the upper part of his clothes.
(b)This is derived from the verse in Vayikra (10:6), where Aharon and his sons were specifically instructed not to perform these Mitzvos (due to the Milu'im) (RAMBAM Hilchos Avel 8:1).
42)[line 23]ומחזיר את הרוצחU'MACHAZIR ES HA'ROTZE'ACH- and through his death (of the Kohen Gadol), the unintentional murderer returns to his house
43)[line 23]אונןONEN - the Halachic status of a mourner immediately after a close relative's death (ANINUS)
(a)A person is called an Onen mid'Oraisa on the day of death of one of his seven closest relatives for whom he is required to arrange for burial (i.e. father, mother, brother, sister, son, daughter, and wife). Chazal (Zevachim 101a) learn the Halachah of Aninus from the verse, "v'Achalti Chatas ha'Yom, ha'Yitav b'Einei HaSh-m?" (Vayikra 10:19). Among the Halachos that apply to an Onen is that a Kohen Onen is prohibited from doing the Avodah (divine service) in the Beis ha'Mikdash unless he is the Kohen Gadol (Vayikra 10:7, 21:1-4). Moreover, an Onen (even the Kohen Gadol) may not eat Kodshim or Ma'aser Sheni.
(b)Besides the prohibition against an Onen performing the Avodah, eating Kodshim, etc. mid'Oraisa, the Rabanan extended the prohibitions even after Aninus mid'Oraisa has passed. However, the Tana'im and Rishonim argue as to the nature of this Gezeirah. They also argue as to whether Aninus mid'Oraisa always applies for the entire day or for part of the day in certain cases. With regard to these questions, Aninus may be broken into five time periods, as follows:
1.The day of death, before burial: according to all opinions Aninus mid'Oraisa applies, as above.
2.The day of death, after burial: according to Rashi (Pesachim 90b DH ha'Onen, Zevachim 15b DH Onen), only Aninus mid'Rabanan applies. According to the Ramban (Toras ha'Adam), Aninus mid'Oraisa still applies.
3.The night after the day of death (according to Rashi in #2, before burial; according to Ramban in #2, even after burial): the Tana'im argue if the Aninus is mid'Oraisa or mid'Rabanan (Zevachim 99b). Most of the Rishonim rule that the Aninus is not mid'Oraisa but rather mid'Rabanan.
4.The days after the day of death, if the body has not been buried: Aninus only applies mid'Rabanan (Zevachim 100b) until the end of the day of burial. Also on the day of "Likut Atzamos" (when the remains of one of the close relatives are exhumed and re-buried elsewhere), the Rabanan decreed that the person is an Onen for that entire day.
5.The night after the day of burial: the Tana'im (Zevachim 100b) argue whether the person is an Onen mid'Rabanan or not at all, and the Halachah follows the opinion that he is not an Onen at all.
44)[line 36]קריוKERYO- the Kohen Gadol who passed temporarily from office due to a seminal emission
45)[line 42]מקמי שפהMI'KAMEI SAFAH- below the border, i.e. the hem that reinforces the neck-opening. Shmuel maintains that the Kohen Gadol may poke a hole in the garment just below the border and tear down from there.
46)[line 45]קרע של תפלותKERA SHEL TIFLUS- a rending of one's garment that is insignificant
47)[line 46]סוטהSOTAH
(a)A Sotah is a woman who is suspected of committing adultery because she was warned by her husband not to seclude herself with a certain man, and she then violated the warning. The process of warning her in front of witnesses is called Kinuy. The witnesses who see her seclude herself with the suspected adulterer are called Eidei Stirah. The time of seclusion must be at least for the time that it takes to roast an egg and swallow it. The woman is forbidden to her husband and the alleged adulterer unless and until she drinks Mei Sotah (see (c) below).
(b)The husband must bring his wife to the Beis ha'Mikdash, along with a sacrifice consisting of 1/10 of an Eifah (approx. 2 quarts) of barley meal as a Minchah offering. The Beis Din HaGadol speaks to her and attempts to persuade her to admit any guilt before the Holy Name of HaSh-m is erased (see (c) below). The Kohen reads Parshas Sotah, the portion of the Torah describing the curses with which a Sotah is cursed, out loud (in any language that the Sotah understands) and makes the Sotah swear that she has been faithful to her husband.
(c)An earthenware jug is then filled with half a Log of water from the Kiyor, and dirt from the floor of the Azarah is placed on top of the water. Parshas Sotah (that contains numerous appearances of HaSh-m's name) is written on parchment and then immersed in the water, which causes the ink to dissolve, erasing the Holy Names. (d) A Kohen approaches her and rips her clothing and uncovers her hair (to humiliate her and thus admonish all other women present not to act as she did). The Sotah afterwards drinks from the water. If she was unfaithful to her husband and allowed herself to become defiled, the water would enter her body and poison her, causing her belly to swell out and her thigh to rupture. If she was faithful to her husband, she remained unharmed and would be blessed that she would become pregnant (Bamidbar 5:11-31). In times when there is no Mei Sotah such as in the present day, she must be divorced and does not receive her Kesuvah.