[8a - 41 lines; 8b - 40 lines]
1)[line 1]עצים ואבנים בעלמא לא מטמאוETZIM VA'AVANIM B'ALMA LO MITAM'U- (a) wood[en beams] and stones (the materials from which the house is built) cannot receive any other Tum'ah (TOSFOS to 7b DH Davar, as explained by the CHAZON ISH to Nega'im 9:10); (b) there is no other reason for wood or stones [or other objects with no receptacle such as bundles of straw] (located inside the house) to become Tamei (TOSFOS DH d'Ha, as explained by the CHAZON ISH to Nega'im 9:10)
2)[line 2]ורבי אמר אצטריךV'REBBI AMAR ITZTERICH...- The Gemara now explains the opinion of Rebbi according to Rava. Although Rebbi is quoted in the Beraisa as saying that it is not necessary to expound upon the verse "uv'Yom Hera'os Bo...," Rava now interprets this to mean that the derivation does not end with this verse. Once the Torah has revealed that one may delay showing Tzara'as on his skin to a Kohen for the purpose of a Mitzvah, we have the basis necessary to compare Tzara'as affecting a person to that affecting a house. We may therefore derive that one may delay showing Tzara'as on his skin to a Kohen even for a non-Mitzvah related issue as well.
3)[line 6]טומאה דגופיהTUM'AH D'GUFEI- Tzara'as affecting a person
4)[line 12]כולהKULAH- the entire [word "uv'Yom"]
5)[line 17]"לכל מראה עיני הכהן""L'CHOL MAR'EH EINEI HA'KOHEN"- "[And if the mark has spread...] to the entire view of the Kohen" (Vayikra 13:12) - The word "Chol" (entire) is seemingly extraneous in this verse.
6)[line 18]סומאSUMA- one who is blind
7)[line 21]"... כנגע נראה לי בבית""K'NEGA NIR'AH LI BA'BAYIS"- "... a mark resembling [Tzara'as] appears to me upon the house" (Vayikra 14:35) - The word "Li" (to me) is seemingly extraneous in this verse.
8)[line 21]לי ולא לאוריLI V'LO L'ORI- "to my [unaided eye]" and not with [the help of] a light
9)[line 25]מלקט אדם עצמותMELAKET ADAM ATZMOS (LIKUT ATZAMOS)
(a)During the times that the Mishnah and Gemara were written, the common practice was to bury the dead in a deep, moist grave so that the flesh would quickly decompose. After a year had passed, the clean bones were gathered, placed in a coffin, and reburied in an honorable, dignified grave; this was, as a general rule, in an underground family burial cave or aboveground mausoleum (RASHI).
(b)Although the Halachah is that one may not move the dead once they are interred as a general rule, in this case it was permitted since they were buried with express intent to move them at a later date (ROSH 1:10, based on the YERUSHALMI 1:5 and MASECHES SEMACHOS, i.e. EVEL RABASI Chapter 12).
10)[line 26]אבלEVEL- mourning
11)[line 27]יעוררYE'ORER- arouse [feelings of sorrow]
12)[line 27]יספידנוYASPIDENU- [hire a professional eulogizer to] deliver a eulogy for him
13)[line 29]מתאבלMIS'ABEL (AVEILUS)
(a)One who loses his father, mother, brother, sister, son, daughter, or spouse is obligated to bury his dead relative and then observe specific laws of mourning. Until the burial, one has the status of an Onen (see Background to Yoma 13:23). After the burial, his status changes to that of an Avel.
(b)For the following twelve months, an Avel may not buy new clothing nor attend weddings or other celebrations. For the first thirty days (Sheloshim), in addition to these restrictions, he may not receive a haircut nor iron his clothing. Additionally, for the first seven days (Shiv'ah), he must refrain from bathing, washing his clothing, anointing himself with oils, and wearing leather shoes.
(c)The Beraisa quoted in our Gemara teaches that one must observe the laws of the first seven days of Aveilus on the day that he has collected the bones of one of his parents.
14)[line 31]אפילו צרורין לו בסדינוAFILU TZERURIN LO B'SADINO- [one must observe the laws of Aveilus] even if they are wrapped up in his cloth [as long as they are not yet buried]
15)[line 32]מפני ששמחת הרגל עליוMIPNEI SHE'SIMCHAS HA'REGEL ALAV- [the act will not make him sorrowful] since he is affected by the happiness of the festival
16a)[line 34]כד הדר ספדנא במערבא אמריKAD HADAR SAPDANA B'MA'ARAVA AMRI- when a professional eulogizer would make his rounds [to gather the relatives and friends of the deceased] in Eretz Yisrael, he would say
b)[line 35]יבכון עמיה כל מרירי ליבא!YIVKUN IMEI KOL MERIREI LIBA!- "Cry with me, all those bitter of heart!"
17)[line 38]שכינסKINES- collected
18)[line 40]ונמנעNIMNA- he refrained
19)[line 2]דקעביד בחנםKA'AVID B'CHINAM- [the one delivering the eulogy] did so for free
20a)[line 3]כוכיןKUCHIN- graves set in the wall of an underground burial cave
b)[line 3]וקברותKEVAROS- graves set in the wall of an aboveground mausoleums
21)[line 4]מחנכיןMECHANCHIN- one may adjust
22)[line 5]נברכתNIVRECHES- (a) a shallow pool of water used for washing clothing (RASHI, TOSFOS); (b) a shallow pool of water used for washing corpses and shrouds (TOSFOS); (c) a grave dug in the ground (such as those in common use today; RA'AVAD cited by the TIFERES YISRAEL)
23)[line 5]וארוןV'ARON- and [one may construct] a coffin
24)[line 6]נסריםNESARIM- planks
25)[line 8]בחפירהCHAFIRAH- digging [underground]
26)[line 14]והתניא הנברכת והבקיע!VEHA'TANYA HA'NIVRECHES VEHA'BEKI'A!- but we learned in a Beraisa, "The Nivreches and the Beki'a..." [which clearly implies that these are two separate things]!
27a)[line 16]גיהאGIHA- (a) a shallow pool of water used for washing clothing (RASHI); (b) an open area in a courtyard where articles of clothing are beaten clean (ARUCH)
b)[line 16]ובר גיהאBAR GIHA- (a) a small pool situated next to the Nivreches that collects the runoff from the larger pool (RASHI); (b) a stone upon which the articles of clothing are beaten (ARUCH)
28)[line 18]גוזזיןGOZEZIN- one may trim
29)[line 18]ומכבסין לו כסותוMECHABSIN LO KESUSO- one may clean his clothing
30)[line 22]נושאיןNOS'IN- marry
31)[line 23]מייבמיןMEYABMIN (YIBUM V'CHALITZAH)
(a)If a married man should die without children, his widow is not then free to marry whomever she pleases. The brothers of her deceased husband have a Mitzvah to perform Yibum (levirate marriage); that is, they are obligated to marry her (Devarim 25:5-10). If the deceased has more than one brother, the oldest brother is offered the Mitzvah of Yibum first (Yevamos 24a).
(b)If the brother(s) does not wish to carry out this Mitzvah, he must perform Chalitzah. This is a procedure in Beis Din which dissolves the ties binding the widow to her brother(s)-in-law (known as "Zikah"), thus allowing her to marry anyone else. One of the brothers must appear together with his widowed sister-in-law before a Beis Din of three and state, "I do not wish to marry her." His sister-in-law then approaches him, removes his right sandal, and spits on the ground in front of him. She then declares, "This is what shall be done to the man who will not build his brother's family." After this she is free to marry whomever she wants.
32)[line 25]תכשיטיהTACHSHITEHA- [processes that result in] her beautification
33)[line 26]תסודSASUD- remove hair through applying lime (alt. plaster) to her body, allowing it to dry, and then peeling it off
34)[line 26]שניוולNIVUL- ugliness [that causes pain]
35a)[line 26]ההדיוטHEDYOT- an amateur
b)[line 27]והאומןUMAN- a professional
36)[line 26]תופרTOFER- may sew
37)[line 27]מכליבMACHLIV- may sew stitches resembling dog's teeth
38a)[line 27]ומסרגין את המטותMESARGIN ES HA'MITOS- one may stretch ropes across both the length and width of a [wooden] bed frame [so as to support a mattress]
b)[line 28]ממתחיןMEMATCHIN- one may [only] tighten them (the Gemara (10a) records a disagreement regarding the exact meaning of this term)
39)[line 32]מערביןME'ARVIN- mix
40)[line 39]הטורחHA'TORE'ACH- the strenuous effort [of preparing a wedding]
41)[last line]ביטול פריה ורביהBITUL PIRYAH V'RIVYAH- the decrease of childbearing [since people will wait until Chol ha'Mo'ed - which occurs only twice a year - to get married, when they must anyway prepare a festive meal]