[65a - 42 lines; 65b - 48 lines]
1a)[line 13]גדולהGEDOLAH- the mother (lit. the elder)
b)[line 14]וקטנהV'KETANAH- and the daughter (lit. the younger)
2a)[line 17]דגברא לא איכפת ליהD'GAVRA LO ICHPAS LEI- since a man does not care [whether or not he has added more women to the circle of women who are forbidden to him,]
b)[line 18]ומיקרי אמרU'MIKRI AMAR- it happens that he may chance to say [such a statement, lying that he was Mekadesh the woman in question. As such, she is not prohibited to his relatives]
3)[line 22]כופיןKOFIN- we force him [to give her a Get]
4)[line 24]לחייL ECHAYEI- Very well!; Fine!
5)[line 28]תרתי?!TARTEI?!- [Has Rav issued] two [seemingly contradictory rulings]?!
6)[line 30]אין ולא ורפיא בידיהIN V'LO V'RAFYA B'YADEI- (lit. yes and no, and it was weak in his hands) he had no definite answer; at times he permitted it and at times he prohibited it.
7)[line 36]המגרש את אשתו ולנה עמו בפונדקיHA'MEGARESH ES ISHTO V'LANAH IMO B'FUNDAKI - a man who divorces his wife and secludes himself with her at an inn
When a man writes a Get for his wife and secludes himself with her afterwards, Beis Hillel rules that we suspect that he may have re-betrothed her through an act of marital relations (see Mishnah Kidushin 2a and Background to Kidushin 2:1:II:b), because "witnesses who saw them going into seclusion are considered witnesses that a Kidushin was effected through marital relations" ("Hen Hen Edei Yichud, Hen Hen Edei Bi'ah"). Therefore, according to Beis Hillel he is considered to have remarried her, and must give her another Get. Beis Shamai rules that he does not need to give her another Get (i.e. we do not say, "Hen Hen...") (Mishnah Gitin 81a).
8)[line 37]בפונדקיPUNDEKI- an inn
9)[line 40]שאין לבו גס בהSHE'EIN LIBO GAS BAH- (O.F. privez) that he is not intimately familiar with her
65b----------------------------------------65b
10)[line 1]הן הן עדי יחוד הן הן עדי ביאהHEN HEN EDEI YICHUD, HEN HEN EDEI VI'AH
See above, entry #7.
11)[line 15]וחבילהCHAVILAH- a package [of movable goods]
12a)[line 23]עד אחד בהכחשהED ECHAD B'HAKCHASHAH- one witness who is contradicted [by another single witness]
b)[line 23]מי מהימן?MI MEHEIMAN?- is believed? [Certainly not!]
13)[line 26]מטלטלי משתעבדי לכתובהMETALTELEI MISHTA'ABDEI LI'CHESUVAH - a woman may collect the value of her Kesuvah from chattels (KESUVAH - the Jewish marriage contract)
(a)When a man marries a woman who was a Besulah (virgin) at the time of her Kidushin, he must write her a Kesuvah document in which he promises that she will receive 200 Zuz (the value of 960 grams of silver) from him or his estate if he divorces her or dies. The Tana'im argue whether this obligation is mid'Oraisa or mid'Rabanan (Kesuvos 10a). (See Insights to Kesuvos 10:1.)
(b)When a man marries a widow or a divorcee who had once been married in the past (i.e. she was a Nesu'ah and was not just an Arusah) he must write her a Kesuvah document in which he promises that she will receive 100 Zuz from him or his estate if he divorces her or dies. Even if the woman is still a virgin, the woman is classified as a "Be'ulah" with regard to the amount of her Kesuvah because she was once married and she is not given the Kesuvah of a Besulah (Kesuvos 11a). The obligation to write a Kesuvah for a widow or divorcee is only mid'Rabanan (Kesuvos 10b; the Gemara there explains that the term for "widow," "Almanah," alludes to her Kesuvah of a "Manah," or 100 Zuz).
(c)When a man marries a woman who was less than three years old at the time that he was Mekadesh (betrothed) her, he must write her the Kesuvah of a Besulah and promise her 200 Zuz from him or his estate if he divorces her or dies. A girl less than three years of age is considered a Besulah whether or not she was married or had relations in the past, since her Besulim return to their original state (Kesuvos 11b).
(d)The Tana'im argue as to whether a woman collects the value of her Kesuvah only from real estate that the husband or his estate owns or also from chattels (Yevamos 99a, Kesuvos 81b).
14)[line 30]דבר דבר מממוןDAVAR DAVAR MI'MAMON- it is learned through a Gezeirah Shavah of "Davar - Davar" from monetary matters (which can be found at the end of Sotah Daf 3b)
15)[line 31]הודאת בעל דין כמאה עדים דמיHODA'AS BA'AL DIN K'ME'AH EDIM DAMI- the admission of a concerned party is equivalent to one hundred witnesses [testifying]
16)[line 33]לא קא חייב לאחריניLO KA CHAYAV L'ACHARINEI- he does not cause others a loss [through his admission; he only causes himself a loss]
17)[line 40]לא איברו סהדי אלא לשקריLO IVRU SAHADEI, ELA L'SHAKAREI- (lit. witnesses were only created for liars) witnesses are needed only to prevent people from lying
18)[line 41]אכלת חלבACHALTA CHELEV (CHELEV)
(a)Chelev refers to the fat of an animal that is offered on the Mizbe'ach. It consists of the layer of fat covering the stomachs, all the other fat attached to the stomachs, and the fat on the kidneys along the flanks (Vayikra 3:4). The verse states, "Chukas Olam l'Doroseichem b'Chol Moshevoseichem, Kol Chelev v'Chol Dam Lo Socheilu" - "It shall be an everlasting statute for your generations throughout all your settlements, that you eat neither [forbidden] fat nor blood" (Vayikra 3:17).
(b)It is forbidden to eat the Chelev of a Kosher Behemah (farm animal), but it may be used for any other purpose. The Chelev of a Chayah (a Kosher non-farm animal), however, may even be eaten. "Shuman" refers to all the other fat of an animal that is permitted.
(c)If a person eats a k'Zayis of Chelev b'Mezid (intentionally) after Hasra'ah (being forewarned), he is punished with Malkos. If he was not given Hasra'ah, he is Chayav Kares. If he sinned b'Shogeg (unintentionally) he must bring a Korban Chatas (as with all sins for which one is liable to Kares b'Mezid). If a person is in doubt whether the fat he ate was Chelev or Shuman, he must bring a Korban Asham Taluy (see Background to Nazir 23:2b).
19)[line 41]והלהV'HALAH- and him (the accused)
20)[line 42]נאמןNE'EMAN- he (the witness) is believed
21)[line 42]ותנא תונאV'TANA TUNA- and the Tana of our Mishnayos also taught (in Kerisus 3:1, Daf 11b)