[28a - 53 lines; 28b - 45 lines]
1)[line 1]àéãê ãàîø øáIDACH D'AMAR RAV- the other ruling of Rav [that Rav Yosef claimed could be refuted from a Beraisa]
2)[line 2]åáà ìâîåøU'VA LIGMOR- and he is approaching the end (the Gemara assumes at this point that the scribe is approaching the end of the entire Sefer Torah)
3)[line 4]áçåîùéïB'CHUMASHIN- separate books of the Torah, written on parchment with ink, but not meant to be read in the synagogue, i.e. they were not written with the intention that reading them would fulfill the Mitzvah of the public reading of the Torah (separate books of the Torah are called "Chumashim," from the word "Chamesh," "five," since the Torah contains five books)
4)[line 5]î÷öø åäåìêMEKATZER V'HOLECH- he shortens each consecutive line so that he is able to finish the Sefer Torah on the last line of the column
5)[line 6]áçåîùéï ùì ñ''úB'CHUMASHIN SHEL SEFER TORAH- [the ends of] the [first four] books of a Sefer Torah
6a)[line 9]áàîöò ùéèäB'EMTZA SHITAH- in the middle of [the last] line
b)[line 9]àó áàîöò ùéèäAF B'EMTZA SHITAH- even in the middle of [the last] line (or at the end of the last line, as long as it is on the last line of the column - SHITAH MEKUBETZES #9)
7)[line 11]ãåå÷àDAVKA- specifically
8)[line 13]ùîðä ôñå÷éí ùáúåøäSHEMONAH PESUKIM SHEBA'TORAH- [the last] eight verses of the Torah (Devarim 34:5-12)
9)[line 13]éçéã ÷åøà àåúïYACHID KOREI OSAN- one individual must read them, without interruption (RASHI, RABEINU TAM; see Insights to Bava Basra 15:1 for five other explanations)
10)[line 22]áãîòB'DEMA- [Moshe was writing these verses] with tears (as these verses discuss his own death) [and was not able to repeat the words after HaSh-m - RASHI]. (For an alternative explanation, see Kol Eliyahu by the Vilna Ga'on, who writes that the word "b'Dema" means "mixed up," as in the concept of "Dimu'a" (see Background to Avodah Zarah 69:3). The letters were not written with spaces, leaving Yehoshua and the scholars of his generation to decipher the correct content of the last eight verses.)
11)[line 23]"åéàîø ìäí áøåê îôéå é÷øà àìé àú ëì äãáøéí äàìä åàðé ëúá òì äñôø áãéå""VA'YOMER LAHEM BARUCH, MI'PIV YIKAREI ELAI ES KOL HA'DEVARIM, VA'ANI KOSEV ES KOL HA'DEVARIM BI'DEYO" - "And Baruch said to them: From his (Yirmeyahu's) mouth he read out to me all the words, and I wrote everything in ink" (Yirmeyahu 36:18) (The Megilah of Eichah)
(a)In the fourth year of the reign of Yehoyakim ben Yoshiyahu (one of the most evil kings ever to sit on the throne of Yehudah), HaSh-m commanded Yirmeyahu, who was in jail at the time, to transcribe Megilas Eichah (which He had just taught to him), in the unlikely chance that it would reach the ears of Bnei Yisrael who would take to heart its contents and do Teshuvah.
(b)Yirmeyahu immediately called for his disciple, Baruch ben Neryah, and dictated to him the Megilah, while the latter transcribed it to a scroll. Yirmeyahu then instructed him to take it to Yerushalayim and read it in front of the people who had assembled there to fast and pray because of their troubles. Many of the officers were duly impressed by Megilas Eichah, and they asked him to read it to them again. They decided to have the scroll read before the king, but first they wanted to know whether the entire contents were dictated by Yirmeyahu or whether only the main sections had been dictated by him, and the details supplied by Baruch. The above verse contains Baruch's reply.
(c)After they advised Baruch to arrange for Yirmeyahu and himself to hide, to escape the wrath of Yehoyakim when he heard the Megilah, the officers organized for the Megilah to be taken to the king and read before him.
(d)It was in the month of Kislev of the fifth year of Yehoyakim's reign that Megilas Eichah was brought before him, as he sat in his winter-room in front of the coal fire.
12)[line 26]äåàéì åàéùúðé àéùúðéHO'IL V'ISHTENI ISHTENI- since they were written differently from the other verses, they also have a different Halachic status regarding reading them in public
13)[line 28]ëçåèó îöåäK'CHOTEF MITZVAH- like one who grabs a Mitzvah (and not performing it in the best way)
14)[line 28]ëúáåKESAVO- if he wrote it himself
15)[line 30]äâéäHIGI'AH- he corrected
16)[line 31](ñé' ñâìí) [òâì"í]SIMAN (SGLM) [AGLM]- this is a mnemonic device for remembering the four Sugyos dealing with the margins of the Sefer Torah that follow (the Girsa is from DIKDUKEI SOFRIM #20 and SHITAH MEKUBETZES #4):
1.A (the letter "Ayin") refers to "Oseh Adam Yeri'ah..." or "Oseh Adam Yeri'ah..." (line 31)
2.G (the letter "Gimel") refers to "Shi'ur Gilyon..." (line 42)
3.L (the letter "Lamed") refers to "(Al) [Lo] Yima'et Adam Es ha'Kesav..." (line 48)
4.M (the letter "Mem") refers to "Nizdamnah Lo Teivah..." (line 54)
17)[line 32]éøéòäYERI'AH- a piece of parchment upon which a number of columns (from three to eight) are written
18)[line 32]îáú ùìù ãôéïMI'BAS SHALOSH DAPIN- from three columns
19)[line 33]ôçåú îéëïPACHOS MI'KAN- less than this (three columns)
20)[line 33]åìà éøáä áãôéïV'LO YARBEH B'DAPIN- and he should not increase the number of columns per parchment (by decreasing the width of each column)
21)[line 34]àâøúIGERES- a letter
22)[line 33]åìà éîòè áãôéïV'LO YIMA'ET B'DAPIN- and he should not decrease the number of columns per parchment (by increasing the width of each column)
23)[line 35]ùòéðéå îùåèèåúSHE'EINAV MESHOTETOS- that his eyes will wander (it will be difficult to find the next line while he reads, since the lines are too long)
24)[line 36]ìîùôçåúéëí (ìîùôçåúéëí ìîùôçåúéëí) â' ôòîéíL'MISHPECHOSEICHEM SHALOSH PE'AMIM- [the normal column width should be] three times the width of the word l'Mishpechoseichem (this is the longest word in the Torah, containing ten letters)
25)[line 37]ðæãîðä ìåNIZDAMNAH LO- if the scribe happened to come across
26)[line 37]éøéòä áú úùò ãôéíYERI'AH BAS TESHA DAPIM- a parchment the width of nine columns
27)[line 41]ôñå÷ àçã ñ''ãPASUK ECHAD SALKA DA'ATACH?- [Do you imagine that] one verse [can be written on an entire Yeri'ah?] (i.e. the Sugya at the beginning of this Amud shows that the last verse of a Sefer Torah should end at the last line of a column - SHITAH MEKUBETZES #18)
28)[line 41]ôñå÷ àçã áãó àçãPASUK ECHAD B'DAF ECHAD- one verse written in one column (by preparing only as many lines as necessary for the number of words in the verse, and writing tall letters to fit on these lines, one word per line - TOSFOS DH Pasuk)
29)[line 42]ùéòåø âìéåïSHI'UR GILYON- the size of the blank spaces around the written words
30)[line 43]åáéï ãó ìãóU'VEIN DAF L'DAF- and between the columns
31)[line 43]ëîìà øéåç øåçá ùúé àöáòåúKI'MELO REVACH (ROCHAV) SHTEI ETZBA'OS- the width of two fingerbreadths (a fingerbreadth is defined as the width of a thumb), approximately equal to 3.8, 4 or 4.8 cm, depending upon the differing Halachic opinions
32)[line 46]âåãìGODEL- the width of a thumb, approximately equal to 1.9, 2 or 2.4 cm, depending upon the differing Halachic opinions
33)[line 46]ëîìà ùéèäKI'MELO SHITAH- like the height of a line
34)[line 48]çåè äùòøäCHUT HA'SA'ARAH- a hairbreadth
35)[line 52]ðæãîðä ìåNIZDAMNAH LO- if the scribe happened to come across (i.e. he did not space his letters carefully, and he ended up with a word that was too big for the space left at the end of the line)
30b----------------------------------------30b
36)[line 2]úéáä áú ùúé àåúéåúTEIVAH BAS SHTEI OSIYOS- a two-letter word
37)[line 2]ìà éæø÷ðä ìáéï äãôéïLO YIZREKENAH L'VEIN HA'DAPIN- do not write (lit. throw) it in between the columns (even though two letters of a five-letter word may be written between the columns)
38)[line 4]äèåòä áùíHA'TO'EH BA'SH-M- a scribe who left out (lit. who made a mistake in) the Name [of HaSh-m]
39)[line 4]âåøøGORER- he scratches off [a word where the Name of HaSh-m needs to be written]
40)[line 5]åúåìäV'TOLEH- and he writes (lit. hangs) [that word in between the lines]
41)[line 7]àó úåìéï àú äùíAF TOLIN ES HA'SH-M- it is permitted even to write (lit. hang) the Name of HaSh-m in between the lines
42)[line 7]îåç÷MOCHEK- he erases [ink that has not yet dried.] (This leaves more of a trace of the ink than Gereirah.)
43)[line 12]îñì÷MESALEK- he removes
44)[line 12]åâåðæäV'GONZAH- and he puts it into Genizah
45)[line 16]ãàôëé ìäåD'APCHEI LEHU- there are those who switch them (the opinions of Rebbi Yosi and Rebbi Yitzchak)
46)[line 19]àäééàA'HAI- about which [teaching of Rebbi Shimon Shezuri did Ula in the name of Rebbi Chanina rule that the Halachah follows his opinion]?
47)[line 24]äåà ðîé ìéîàHU NAMI LEIMA- he (Ula in the name of Rebbi Chanina) should also state [the opinion of Rebbi Shimon Shezuri, along with Rav and Rav Yitzchak, who quote the opinions of Rebbi Yosi and Rebbi Yitzchak]
48)[line 24]àäàA'HA- about this [Halachic ruling of Rebbi Shimon Shezuri]
49)[line 25]áï çîù ùðéíBEN CHAMESH SHANIM- [a calf that was found in its mother's womb when the mother was slaughtered, that lived and is now] five years old
50)[line 26]ùçéèú àîå îèäøúåSHECHITAS IMO METAHARASO- its mother's slaughter permits it to be eaten without proper slaughtering; it may be killed in any way and eaten
51)[line 28]äåà ðîé ìéîàHU NAMI LEIMA- he (Ula in the name of Rebbi Chanina) should also state [that the Halachah follows the opinion of Rebbi Shimon Shezuri, along with Ze'iri]
52)[line 29]äéåöà á÷åìøHA'YOTZEI V'KOLAR- one who is being led out in a collar (a [Roman] prisoner's band or chain around the neck) to be executed
53)[line 30]äøé àìå éëúáå åéúðåHAREI ELI YICHTEVU V'YITNU- these people should have bills of divorce written and given to their wives, even if they did not specify the words "give it to her"
54)[line 31]äîôøùHA'MEFARESH- one who sets out on a sea voyage
55)[line 31]åäéåöà áùééøàHA'YOTZEI VI'SHEYARA- one who sets out on a journey with a caravan
56)[line 32]äîñåëïHA'MESUKAN- one who is deathly ill [and about to die]
57)[line 32]úøåîú îòùø ùì ãîàéTERUMAS MA'ASER SHEL DEMAI - Terumas Ma'aser from produce from which the obligation to separate Ma'asros is in doubt (MA'ASROS / DEMAI)
(a)After a crop that is grown in Eretz Yisrael is harvested and brought to the owner's house or yard, he must separate Terumah Gedolah from the crop and give it to a Kohen. Although the Torah does not specify the amount to be given, the Rabanan set the requirement at one fiftieth of the total crop. After Terumah is removed from the produce, one tenth of the produce that remains must be designated "Ma'aser Rishon," and given to a Levi. The Levi, in turn, must separate one tenth of his Ma'aser Rishon as Terumas Ma'aser, to be given to a Kohen, as it states in Bamidbar 18:26.
(b)The produce may not be eaten until both Terumos have been separated from it. Until the Terumos have been separated, the produce is called Tevel. The punishment for eating Tevel is Misah b'Yedei Shamayim (Sanhedrin 83a).
(c)A second tithe is given every year after Ma'aser Rishon has been separated. The tithe that is separated in the third and sixth years of the 7-year Shemitah cycle is called Ma'aser Ani and is given to the poor.
(d)The tithe that is separated during the first, second, fourth and fifth years is called Ma'aser Sheni. The Torah requires that Ma'aser Sheni be brought and eaten by its owner in Yerushalayim. Anyone who eats Ma'aser Sheni produce outside of the walls of Yerushalayim (without Pidyon, redemption - see (e) below) receives Malkus (RAMBAM Hilchos Ma'aser Sheni 2:5). Once the Ma'aser Sheni produce enters the walls of Yerushalayim, it may not be redeemed. It is considered "Niklat," "captured" by the walls.
(e)Alternatively, Ma'aser Sheni produce may be redeemed (Pidyon), in which case the money used to redeem it is brought to Yerushalayim. If the owner himself redeems the produce, he must add an additional fifth (of the ensuing total, or a quarter of the original value). The food that is bought with this money in Yerushalayim becomes Kodesh like Ma'aser Sheni and must be eaten b'Taharah. Ma'aser Sheni that was redeemed by anyone besides the owner is exempt from the additional fifth.
(f)Produce bought from an Am ha'Aretz (an unlearned Jew who is lax in his Torah-observance; see Berachos 47b) is referred to as Demai ("Da Mai?" - "What is this?").
(g)Yochanan Kohen Gadol decreed that Terumas Ma'aser and Ma'aser Sheni must be separated from this produce since a minority of Amei ha'Aretz cannot be trusted to have separated them before selling the produce. Terumah Gedolah, however, because of its stringency, is presumed to have been separated. Ma'aser Rishon and Ma'aser Ani are separated from the produce, but they are eaten by the owner and not given to the Levi or the Ani (in keeping with the principle "ha'Motzi me'Chaveiro Alav ha'Re'ayah").
58)[line 33]ùçæøä ìî÷åîäSHE'CHAZRAH LI'MEKOMAH- that returned to its place (i.e. the Terumas Ma'aser fell into the produce from which the Terumos and Ma'asros were removed, a situation that would cause the produce to become prohibited as "Meduma" (see Background to Avodah Zarah 69:3), had the obligation to remove Terumos and Ma'asros been mid'Oraisa)
59)[line 33]àó áçåì ùåàìå åàåëìå òì ôéåAF B'CHOL SHO'ALO V'OCHLO AL PIV- even during the week one may ask the Am ha'Aretz whether Terumos and Ma'asros were removed or not, and if the Am ha'Aretz says that they were, one may eat the produce according to his words
60)[line 38]ôåì äîöøé ùæøòå ìæøòPOL HA'MITZRI SHE'ZAR'O L'ZERA- a Pol ha'Mitzri, (a) (O.F. feisol) the haricot bean (RASHI Rosh Hashanah 13b); (b) the Egyptian bean (colocasia), that was planted to grow seed beans
61)[line 39]äùøéùHISHRISH- it took root
62)[line 40]àéï úåøîéïEIN TORMIN- we do not separate Terumos and Ma'asros
63)[line 42]öåáø âøðå ìúåëåTZOVER GORNO L'SOCHO- he mixes the two types together very well
64)[last line]àùéãäA'SHIDAH- about a cabinet, as the Gemara will explain
65)[last line]àééïA'YAYIN- about wine, as the Gemara will explain