MOED KATAN 16 - This Daf has been dedicated l'Iluy Nishmas Esther Chaya Rayzel (Friedman) bas Gershon Eliezer, whose Yahrzeit is 30 Av, by her daughter and son-in-law, Jeri and Eli Turkel of Raanana, Israel. Esther Friedman was a woman of valor who was devoted to her family and gave of herself unstintingly, inspiring all those around her.

[16a - 52 lines; 16b - 53 lines]

1)[line 1]עשירית האיפה שלוASIRIS HA'EIFAH SHE'LO (MINCHAS CHINUCH)

(a)On the day that a Kohen first performs the Divine service in the Beis ha'Mikdash, he offers a Korban Minchah consisting of one-tenth of an Eifah of wheat flour known as an Asiris ha'Eifah. The dough is formed into twelve rolls that are boiled, baked, and then fried in olive oil in a flat pan. Six of these rolls are burned on the Mizbe'ach in the morning, and the remaining half towards evening.

(b)This Korban Minchah is identical to the Minchas Chavitin offered by the Kohen Gadol every single day (Vayikra 6:12).

(c)RASHI explains that our Gemara brings proof from the opinion of Rebbi Yehudah that a Metzora cannot send Korbanos while he is Tamei. Just as a Kohen who is a Metzora cannot offer his Asiris ha'Eifah until he becomes Tahor, nor may he - nor any other Metzora, for that matter - offer any Korban until he is Tahor. TOSFOS (to 15b, DH v'Acharei) maintains that the derivation of Rebbi Yehudah is unconnected to the first half of the verse, and the proof of our Gemara lies with the opinion of Rebbi Shimon.

2)[line 2]רבי שמעון אומרREBBI SHIMON OMER- Rebbi Shimon maintains that it is possible for the beginning of a verse to modify the end (Mikra Nidrash l'Fanav; RASHI KSAV YAD). Therefore, this verse can be understood to be stating a general rule that one who cannot enter the Beis ha'Mikdash himself (see next entry) cannot send his Korbanos through someone else either. TOSFOS (to 15b, DH v'Acharei) maintains that Rebbi Shimon's derivation applies only to a Metzora, which is what the verse discusses earlier.

3)[line 3]לביאהBI'AH (BI'AS MIKDASH)

(a)There are three Machanos (areas of designated holiness) within the city of Yerushalayim, which correspond to the three Machanos (encampments) in the Midbar:

1.MACHANEH YISRAEL - The entire area within the walls of Yerushalayim - excluding Har ha'Bayis (the Temple Mount) - is termed the Machaneh Yisrael. This area corresponds to the encampment of the twelve tribes in the Midbar. The Machaneh Yisrael is off-limits to Metzora'im, who are may not enter any walled city in Eretz Yisrael.

2.MACHANEH LEVIYAH - The area between the Azarah and the wall surrounding Har ha'Bayis, including the Ezras Nashim, is termed the Machaneh Leviyah. This corresponds to the area in the Midbar around the Mishkan, where the Leviyim camped. This area has a higher level of Kedushah; not only may Metzora'im not enter, but neither may Zavin, Zavos, Nidos or Yoldos.

3.MACHANEH SHECHINAH - The entire area contained within the Azarah is termed the Machaneh Shechinah. This includes the Ezras Yisrael, the Ezras Kohanim (containing the Beis ha'Mikdash, the Mizbe'ach, and various Lishkos [chambers]), and the area under the gate to the Azarah known as Sha'ar Nikanor - but not the Ezras Nashim. This area corresponds to the part of the Mishkan in the Midbar that was within the Kela'im (curtains). This area has an even higher level of Kedushah; even a Temei Mes or Temei Sheretz may not enter the Machaneh Shechinah.

4a)[line 4]דמשדרין שליחא דבי דינאD'MESHADRIN SHELICHA D'VEI DINA- that Beis Din [first] sends a messenger [to the defendant in a court case]

b)[line 5]ומזמנינן ליה לדינא?U'MEZAMNINAN LEI L'DINA?- and summons him to appear in Beis Din? (The Bach removes these words, since the Gemara below derives this law from another verse.)

5)[line 6]"וישלח משה לקרא לדתן ולאבירם בני אליאב""VA'YISHLACH MOSHE LI'KRO L'DASAN VA'AVIRAM BNEI ELI'AV"- "And Moshe sent [a messenger] to call Dasan and Aviram the sons of Eli'av...." (Bamidbar 16:12) - Dasan and Aviram were co-conspirators with Korach in his dispute with Moshe and Aharon.

6)[line 8]"ויאמר משה אל קרח אתה וכל עדתך לפני ה' אתה והם ואהרן מחר""VA'YOMER MOSHE EL KORACH, 'ATAH V'CHOL ADASCHA HEYU LIFNEI HASH-M; ATAH VA'HEM V'AHARON MACHAR'"- "And Moshe said to Korach, 'You and your entire congregation will be in front of HaSh-m; you, they, and Aharon, tomorrow'" (Bamidbar 16:16).

7)[line 8]לקמי גברא רבה?L'KAMEI GAVRA RABA?- [and how do we know that Beis Din should summon the defendant to appear] before a great sage?

8)[line 9]את ופלניא?AT U'FLANYA?- [and how do we know that Beis Din should specify in their summons that] you (the defendant) and so-and-so (the plaintiff) [are to appear]?

9a)[line 9]דקבעינן זימנא?D'KAV'INAN ZIMNA?- [and how do we know] that [Beis Din] should designate a time [for the defendant to appear in court]?

b)[line 10]זימנא בתר זימנא?ZIMNA BASAR ZIMNA?- [and how do we know that Beis Din should designate a second] time after [the first] time [if the defendant did not show up for the first one]?

10)[line 10]"קראו שם...""KAR'U SHAM..."- "There [the Bavliyim] exclaimed, 'Pharaoh, the boastful king of Egypt, has let the appointed time pass by!'" (Yirmeyahu 46:17) - This verse describes the reaction of the Bavliyim when Pharaoh, who had touted his nation's military prowess, neglected to show up for their designated clash. Our Gemara interprets the word "Sham" as a shortened form of "Shamta" (excommunication). Therefore, the verse refers to a Niduy declared after (a) Pharaoh missed the second appointed time (RASHI), or (b) the second time that was to be appointed (RASHI KSAV YAD).

11)[line 11]מתפקרMISPAKER- [the defendant] disparages [the messenger of Beis Din]

12a)[line 11]ואתי ואמרV'ASI V'AMAR- and he (the Shali'ach) comes and relates [the disparaging words to Beis Din]

b)[line 11]לא מיתחזי כלישנא בישאLO MISCHAZI K'LISHNA BISHA- it does not appear as Lashon ha'Ra

13)[line 12]"העיני האנשים ההם תנקר, לא נעלה""HA'EINEI HA'ANASHIM HA'HEM TANAKER, LO NA'ALEH"- "... even if the eyes of those people (referring to themselves in the third person) were to be gouged out we would not come [to you]" (Bamidbar 16:14) - This verse records the disrespectful response of Dasan and Aviram to the messenger sent by Moshe. Since Moshe knew of this response, clearly the messenger delivered it to him.

14)[line 12]משמתינןMESHAMTINAN- the concept of excommunication exists

15)[line 13]"אורו מרוז, אמר מלאך ה', ארו ארור ישביה כי לא באו לעזרת ה' לעזרת ה' בגבורים""ORU MEROZ, AMAR MAL'ACH HASH-M, ORU AROR YOSHVEHA; KI LO VA'U L'EZRAS HASH-M L'EZRAS HASH-M BA'GIBORIM" - " Meroz is cursed, says the angel of HaSh-m, those who sit with him are surely cursed; for they did not come to the aid [of the nation] of HaSh-m, to aid [the nation of] HaSh-m against the mighty" (Shoftim 5:23) (THE WAR OF SISRA)

(a)Following the death of the Shofet, Ehud ben Geira, Bnei Yisrael became lax in their observance of Torah and Mitzvos. In response, and to prompt them to do Teshuvah, HaSh-m allowed King Yavin of Chatzor to attack and subjugate them. After twenty years of subjugation under the cruel general Sisra, Bnei Yisrael finally repented and cried out to HaSh-m to save them.

(b)As they were now worthy of redemption, HaSh-m informed Devorah the prophetess that were Bnei Yisrael to wage war against Sisra, they would be victorious. She and her husband, Barak ben Avino'am, led Bnei Yisrael to the battlefield. HaSh-m caused a flash flood in Nachal Kishon that wiped out much of Sisra's army, including all 900 of his iron chariots. Sisra himself escaped the battlefield, only to be killed by Yael, the wife of Chever ha'Keini.

(c)After the war, Barak had harsh words for a certain individual by the name of Meroz. The Gemara records a disagreement regarding the identity of Meroz on this Amud.

16)[line 13]דהכי סברא דגברא רבה?D'HACHI SAVRA GAVRA RABAH?- [and how do we know that Beis Din must say, when placing someone in excommunication,] that doing so is the opinion of a great sage?

17)[line 14]דמחרמינןMACHREMINAN (NIDUY / CHEREM)

See Background to 15:24.

18)[line 14]דאכיל ושתי בהדיה וקאי בארבע אמות דידיה?D'ACHIL V'SHASI BAHADEI, V'KAI B'ARBA AMOS DIDEI?- [and how do we know] that [Beis Din places in Cherem] one who eats and drinks with him, and stands within four Amos of him [as well]?

19)[line 15]דפרטינן חטאיה בציבורא?D'PARTINAN CHATA'EI B'TZIBUREI?- [and how do we know] that [Beis Din] details his transgressions in public?

20)[line 16]שיפוריSHIFUREI- Shofaros

21a)[line 16]גברא רבהGAVRA RABAH- a great sage

b)[line 17]כוכבאKOCHAVA- lit. a star; the spiritual entity appointed over Sisra

22)[line 18]דמפקרינן נכסיהMAFKERINAN NICHSEI- [Beis Din] renders the property of [one placed in excommunication] ownerless?

23)[line 18]"וכל אשר לא יבוא לשלשת הימים כעצת השרים והזקנים יחרם כל רכושו והוא יבדל מקהל הגולה""V'CHOL ASHER LO YAVO LI'SHELOSHES HA'YAMIM KA'ATZAS HA'SARIM VEHA'ZEKENIM YOCHORAM KOL RECHUSHO, V'HU YIBADEL MI'KEHAL HA'GOLAH" - "A proclamation was issued in Yehudah and Yerushalayim for all of the people of the exile to assemble in Yerushalayim.] And that whoever would not come within three days in accordance with the plan of the officers and the elders would have his property confiscated, and he would be isolated from the congregation of the exile" (Ezra 10:8) (EZRA'S ULTIMATUM)

(a)Upon discovering that those who returned from Bavel had married women from the various nations of Kena'an as well as Amoniyos and Mo'aviyos, Ezra became extremely distraught. These people, realizing to some degree the severity of their actions, undertook to separate from their Nochri wives. Ezra seized upon this opportunity to bind the leaders of the Kohanim, Leviyim, and Yisraelim in an oath that they would abide by their resolution.

(b)To further insure that the people would not again sin in such a fashion, Ezra severely lectured everyone in person about the gravity of the Aveirah.

24a)[line 19]דנצינןNATZINAN- [Beis Din] argues [with one placed in excommunication if necessary]

b)[line 19]ולייטינןLAITINAN- [Beis Din] curses [one placed in excommunication if necessary]

c)[line 20]ומחינןMACHINAN- [Beis Din] hits [one placed in excommunication if necessary]

d)[line 20]ותלשינן שיערTALSHINAN SE'AR- [Beis Din] tears out the hair [of one placed in excommunication if necessary]

e)[line 20]ומשבעינןMASHBE'INAN- [Beis Din] places [one placed in excommunication] under oath [if necessary]

25)[line 21]"ואריב עמם ואקללם ואכה מהם אנשים ואמרטם ואשביעם [בא-לקים]""VA'ARIV IMAM, VA'AKALELEM, VA'AKEH ME'HEM ANASHIM, VA'EMRETEM, VA'ASHBI'EM [BE'L-OKIM...]"- "And I argued with them, I cursed them, I hit some of them, and I tore their hair out, and I placed them under oath [to G-d....]" (Nechemyah 13:25) - This verse describes some of the actions taken by Beis Din to insure that members of Klal Yisrael did not marry Nochri wives (see above, entry #23).

26a)[line 21]דכפתינןKAFTINAN- [Beis Din] bind the hands and feet [of one placed in excommunication if necessary]

b)[line 21]ואסרינןASRINAN- [Beis Din] tie [one placed in excommunication] to a post [for flogging if necessary]

c)[line 21]ועבדינן הרדפהAVDINAN HARDAFAH- lit. we chase him; [Beis Din may] place one into excommunication immediately [if necessary]

27)[line 22]"הן למות הן לשרושי הן לענש נכסין ולאסורין""HEN L'MOS HEN LI'SHROSHI HEN LA'ANASH NICHSIN VELE'ESURIN"- "[And whoever will not obey the law of his G-d and the law of the king, strict judgment will be executed upon him,] whether for death, banishment, confiscation of goods, or imprisonment" (Ezra 7:26).

28)[line 25]לאלתרL'ALTER- immediately

29)[line 25]ושוניןSHONIN- repeat

30)[line 26]מתרין ביה שני וחמישי ושניMASRIN BEI SHENI V'CHAMISHI V'SHENI- (a) [Beis Din] warns him on Monday [to repent, after excommunicating him], on Thursday [to repent, after reiterating the excommunication], and on [the following] Monday [he is placed into Cherem if he has not repented] (RASHI cited by TOSFOS DH Masrin); (b) [Beis Din] warns him on [the] Monday, Thursday, and Monday [prior to excommunicating him that they plan on doing so if he does not repent] (YESH MEFARSHIM cited by TOSFOS DH Masrin)

31a)[line 26]לממונאL'MAMONA- regarding [one who has been excommunicated for refusing to listen to Beis Din in] monetary matters

b)[line 27]לאפקירותאL'AFKIRUSA- regarding [one who has been excommunicated for] demonstrating contempt for the Torah or its scholars

32)[line 27]טבחאTABACHA- butcher

33)[line 27]אימנו עליהIMNU ALEI- lit. voted on him; made a decision regarding him

34)[line 28]אזל פייסיה לבעל דיניהAZAL PAISEI L'BA'AL DINEI- he went and appeased the plaintiff (Rav Tuvi bar Masna)

35)[line 29]לישרי ליה?LI'SHREI LEI?- [should we] lift his excommunication?

36)[line 29]תלתיןTELASIN- thirty

37)[line 30]למיעלL'MEI'AL- to go [and purchase meat from him]

38)[line 30]מידי שמיע לך בהא?MIDI SHEMI'A LACH B'HA?- did you hear anything regarding such a situation?

39)[line 31]טוט אסר וטוט שריTUT ASAR, V'TUT SHARI- a [Shofar] blast bound, and a [Shofar] blast releases

40)[line 32]דחיילאCHAILA- rest

41)[line 32]הני בי תלתאHANEI BEI TELASA- those three members [of Beis Din]

42)[line 33]אתוASU- come

43)[line 34]מנודה לרבMENUDEH L'RAV- one who has been excommunicated by a Rav [in response to a personal affront, as opposed to an objective transgression]

44)[line 36]לנשיאNASI- lit. prince; the hereditary position of spiritual leader of the generation

45)[line 38]חלקו אינו מופרCHELKO EINO MUFAR- his portion of the excommunication has not been lifted [and presumably, the offender is stuck as a Menudeh]

46)[line 38]שנידה לכבודוSHE'NIDAH LI'CHVODO- who has excommunicated another in response to a personal affront

47)[line 44]נזיפהNEZIFAH

(a)One who has been sternly reprimanded by a respected Torah scholar is termed a Nazuf. This status obligates the Nazuf to behave in certain ways. A Nazuf must distance himself from people out of shame, and must not show himself to he who rebuked him. He may speak, laugh, and conduct his business only minimally, and demonstrate public distress. Even if one merely senses that a great Talmid Chacham bears resentment against him, he must act as a Nazuf.

(b)A Nazuf may eat and drink with others, and ask after their welfare. He need not act as if he is in mourning, nor need he ask forgiveness of he toward whom he acted arrogantly. The period of Nezifah concludes automatically after seven days in Eretz Yisrael, and after one day in Chutz la'Aretz.

48)[line 45]"ויאמר ה' אל משה, ואביה ירק ירק בפניה הלא תכלם שבעת ימים; תסגר שבעת ימים מחוץ למחנה, ואחר תאסף""VA'YOMER HASH-M EL MOSHE, 'V'AVIHA YAROK YARAK B'FANEHA, HA'LO SIKALEM SHIV'AS YAMIM? TISAGER SHIV'AS YAMIM MI'CHUTZ LA'MACHANEH, V'ACHAR TE'ASEF" - "And HaSh-m said to Moshe, 'And if her father had spat in her face, would she not be ashamed for seven days? She will be shut outside of the camp for seven days, and only afterward let back in" (Bamidbar 12:14) (MIRIAM SPEAKS AGAINST HER BROTHER MOSHE)

(a)Unaware that Moshe had been instructed by HaSh-m to separate from his wife Tziporah, his sister Miriam expressed her dissatisfaction to their brother Aharon. "Is only Moshe a prophet? We, too, have spoken with G-d - yet we remain married to our spouses!"

(b)HaSh-m responded to this affront immediately. He informed Miriam and Aharon that Moshe indeed was unique. He spoke with HaSh-m on a level never reached by any other prophet before or since, and, as such, was required to be available at all times. HaSh-m then "grew angry" and withdrew. At that point, Miriam was stuck with leprosy (Bamidbar 12:1-10).

(c)Moshe prayed that HaSh-m heal his sister.

49a)[line 46]שלנוSHELANU- of ours [in Bavel, outside of Eretz Yisrael]

b)[line 46]שלהןSHELAHEN- of theirs [in Eretz Yisrael]

50)[line 46]שבעהSHIV'AH- seven [days]

51a)[line 47]יתביYASVEI- sitting

b)[line 47]גרסיGARSEI- learning

52)[line 47]שמעתאSHEMAITA- the subject that they were learning

53)[line 47]רביREBBI- [my father and our teacher,] Rebbi [to explain it to us]

54)[line 48]ומה רבי אומר בדבר זה?U'MAH REBBI OMER BA'DAVAR HA'ZEH?- What Rebbi could possibly explain this?

55)[line 48]איקפדIKPID- he took offense

56)[line 49]לאיתחזויי ליהL'ISCHAZUYEI LEI- to visit him [as he was ill]

57)[line 49]איני מכירך מעולםEINI MAKIRCHA ME'OLAM- I have never met you. With this, Rebbi alluded to the fact that he was not pleased to see bar Kapara.

58)[line 49]דנקט מילתא בדעתיהNAKAT MILSA B'DA'ATEI- he held something against him

59)[last line]ישנוYESHANU- teach

60)[last line]"[מה יפו פעמיך בנעלים בת נדיב] חמוקי ירכיך כמו חלאים מעשה ידי אמן""[MAH YAFU FE'AMAYICH BA'NE'ALIM, BAS NADIV;] CHAMUKEI YERECHAYICH KEMO CHALA'IM, MA'ASEH YEDEI AMAN"- "[How lovely are your footsteps in sandals, O daughter of nobility;] the roundness of your flanks are like jewels, the work of a master's hand" (Shir ha'Shirim 7:2) - Rebbi interpreted "Chamukei Yerechayich" to mean "the hiddenness of your thighs."

16b----------------------------------------16b

61)[line 1]דברי תורהDIVREI TORAH- the words of Torah. Rebbi understood that "the work of a master's hand" refers to the Torah, the work of the Master Himself.

62)[line 4]עייאIYA- a derogatory term for Rebbi Chiya (since he was unable to pronounce the letter "Ches"; see Megilah 24b)

63a)[line 6]שלח ליה תאSHALACH LEI TA- he sent [a messenger] to him, [telling him] "come"

b)[line 6]הדר שלח ליה דלא ליתיHADAR SHALACH LEI D'LO ASI- he sent another [messenger] to him, [telling him] not to come

64)[line 11]מרMAR- a third-person term of respect

65)[line 11]זהZEH- this [messenger]

66)[line 12]"ברצות ה' דרכי איש גם אויביו ישלים אתו""BI'RTZOS HASH-M DARCHEI ISH, GAM OYEVAV YASHLIM ITO"- "When HaSh-m is pleased with the ways of a man, even his enemies make peace with him" (Mishlei 16:7).

67)[line 14]הכיHACHI- such [that you taught Torah in public]

68)[line 14]"חכמות בחוץ תרנה [ברחבות תתן קולה]""CHACHMOS BA'CHUTZ TARONA, [BA'RECHOVOS TITEN KOLAH]"- "Wisdom rings out in the open, [she lends her voice in the thoroughfares]" (Mishlei 1:20).

69)[line 18]מבפניםMIBI'FNIM- privately

70)[line 18]מכרזתMACHREZES- announces

71)[line 18]"לא מראש בסתר דברתי""LO ME'ROSH BA'SESER DIBARTI"- "... from the beginning, I did not speak in hiding..." (Yeshayah 48:16) - Although this statement was made by Yeshayah regarding a prophecy of the downfall of Bavel, our Gemara interprets it in a broader sense.

72)[line 18]ביומי דכלהYOMEI D'CHALAH- the days of the Yarchei Kalah. The Yarchei Kalah are the months of Adar and Elul, when all Talmidei Chachamim in Bavel assembled in Yeshivos to learn.

73a)[line 20]דשמואלSHMUEL- the superior of Mar Ukva in Torah

b)[line 20]ומר עוקבאMAR UKVA- the Nasi, and therefore the one who led the Beis Din

74)[line 22]והוו חייקי ליה דוכתאHAVU CHAIKEI LEI DUCHTA- they would prepare a lowered place for him

75)[line 22]בציפתאTZIFTA- a mat

76)[line 22]כי היכי דלישתמען מיליהKI HEICHI D'LISHTAM'AN MILEI- so that he could hear the words [of Shmuel]

77)[line 23]מלויMELAVEI- escort

78)[line 23]אושפיזיהUSHPIZEI- where he stayed

79)[line 23]איטריד בדיניה הוהITRID B'DINEI HAVA- he was preoccupied with his rulings

80a)[line 24]לא נגה לך?LO NAGAH LACH?- is it not enough for you [that I have walked behind you all the way to your house]?

b)[line 24]לישרי לי מר בתיגריה?LISHRI LI MAR B'TIGREI?!- can you now [at least] grant me permission to return to my own house?!

81)[line 25]איתתאITESA- a woman

82)[line 25]בשבילאSHEVILA- the path

83)[line 25]הוות פשטה כרעהHAVAS PASHTAH KAR'AH- she had stretched out her leg

84)[line 25]וקא מניפה חושלאיKA MENIFAH CHUSHLAI- she was winnowing hulled barley

85)[line 26]חליףCHALIF- passing

86)[line 26]צורבא מרבנןTZURBA ME'RABANAN- a sharp young Torah scholar (RASHI to Ta'anis 4a)

87)[line 26]איכנעהICHNA'AH- humble herself [by moving deferentially]

88)[line 26]חציפאCHATZIFA- impudent

89)[line 27]מפומיהMI'PUMEI- from his mouth

90)[line 28]קפסיק סידראPASIK SIDRA- learning chapters of Nevi'im or Kesuvim (RASHI to Yoma 87a)

91)[line 28]"ואלה דברי דוד האחרנים; נאם דוד בן ישי ונאם הגבר הקם על...""V'ELEH DIVREI DAVID HA'ACHARONIM; NE'UM DAVID BEN YISHAI, U'NE'UM GEVER HUKAM AL..."- "And these are the last words of David; the utterances of David son of Yishai, and the utterances of the man who has been placed above..." (Shmuel II 23:1) - The characterization of the previous chapter as "Divrei" implies that it had been transcribed with prophetic inspiration.

92)[line 29]מכלל דאיכא ראשוניםMI'CHLAL D'IKA RISHONIM- this implies that there were earlier [prophecies of David] (see Insights for other explanations of this Gemara.)

93)[line 30]דלא ידע פירושא דהאי קרא לאו גברא רבה הוא?[KOL] D'LO YADA PEIRUSHA D'HAI KRA LAV GAVRA RABA HU?- [Do you think that anyone] who does not know the explanation of this verse is not a great sage?

94)[line 31]ודאתן עלהUD'ASAN ALAH- and now that we have come across this subject

95)[line 33]מכףMI'KAF- from the hands of

96)[line 33]מפלתוMAPALASO- the downfall

97a)[line 34]אלמלי אתה שאול והוא דודILMALEI ATAH SHAUL V'HU DAVID- if [what had been preordained for] Shaul had been [preordained for] you and [what had been preordained for] you had been [preordained for] Shaul

b)[line 34]איבדתי כמה דוד מפניוIBADTI KAMAH DAVID MI'PANAV- I would have swept away many Davids from before him

98)[line 34]"שגיון לדוד אשר שר לה' על דברי כוש בן ימיני""SHIGAYON L'DAVID, ASHER SHAR LA'SH-M AL DIVREI CHUSH BEN YEMINI"- "[A prayer] concerning the mistake of David, that he sang to HaSh-m regarding Chush from the Shevet of Binyamin" (Tehilim 7:1).

99)[line 35]כושKUSHI- a black person from Kush, identified with either Ethiopia or Arabia (in Africa; see Background to Yoma 34:25:b)

100)[line 35]משונהMESHUNAH- conspicuous

101)[line 36]משונה במעשיוMESHUNAH B'MA'ASAV- was of outstanding character

102)[line 36]"ותדבר מרים ואהרן במשה על אודות האשה הכושית אשר לקח""VA'TEDABER MIRIAM V'AHARON B'MOSHE AL ODOS HA'ISHAH HA'KUSHIS ASHER LAKACH, KI ISHAH KUSHIS LAKACH"- "And Miriam and Aharon spoke against Moshe, regarding the Kushite woman whom he had married, for he had indeed married a Kushite woman" (Bamidbar 12:1). This verse refers to Tziporah, wife of Moshe Rabeinu; see above, entry #48.

103)[line 36]וכי כושית שמה?V'CHI KUSHIS SHEMAH?- i.e., was she really from Kush?

104)[line 38]"וישמע עבד מלך הכושי [איש סריס והוא בבית המלך כי נתנו את ירמיהו אל הבור והמלך יושב בשער בנימן]""VA'YISHMA EVED MELECH HA'KUSHI..." - "And Eved Melech the Kushi, an aristocrat, heard while he was in the palace that Yirmeyahu had been thrown into the pit and the king sat at the Binymain gate" (Yirmeyahu 38:7) (YIRMEYAHU HA'NAVI IS SAVED)

(a)Certain community leaders approached king Tzidkiyahu requesting permission to kill Yirmeyahu ha'Navi. Their given reason was that he had been prophesying that those who left the besieged city of Yerushalayim and surrendered to Nevuchadnetzar would live, whereas those who remained in the city would die by the sword, through famine, or through pestilence. They claimed that this weakened the spirit of those who remained to defend Yerushalayim, and so he deserved to die. Greatly diminished in power, the king felt forced to grant permission. The leaders then lowered Yirmeyahu into a deep muddy pit, where he partially sank into the mud.

(b)Eved Melech ha'Kushi immediately reported this evil to the king, and demanded that Yirmeyahu be released. He was dying of hunger anyway, he reasoned, and there was no need to hasten his death. Tzidkiyahu acceded to the request of Eved Melech ha'Kushi, and instructed him to take thirty men and draw Yirmeyahu from the pit immediately.

(c)Our Gemara interprets "Eved Melech ha'Kushi" to mean "the servant of the black king (Tzidkiyahu)."

105)[line 38]צדקיהTZIDKEYAH- the last king of Yehudah; he ruled until the destruction of the Beis ha'Mikdash

106)[line 39]"הלא כבני כושיים אתם לי בני ישראל""HA'LO CHI'VNEI CHUSHIYIM ATEM LI BNEI YISRAEL"- "Behold you have acted toward Me like the [rebellious] Kushites, Bnei Yisrael..." (Amos 9:7).

107)[line 41]נאםNE'UM- see above, entry #91

108)[line 41]שהקים עולה של תשובהSHE'HEKIM OLAH SHEL TESHUVAH- who erected a burnt offering of Teshuvah. The Midrash explains that David was confronted with an overpowering temptation that caused him to sin with Bas Sheva (see below, entry #120). This was so that he could set a precedent for those who would sin and might otherwise feel unworthy of repentance.

109)[line 42]"אמר א-לקי ישראל""AMAR EL-KEI YISRAEL..."- "The G-d of Yisrael said, the Rock of Yisrael spoke to me: 'He who rules over men must be just, he who rules must have fear of G-d'" (Shmuel II 23:3).

110)[line 43]אמר אלהי ישראל לי דברAMAR [DAVID], ELOKEI YISRAEL LI DIBER- [David] said, the G-d of Yisrael spoke to me

111)[line 43]מי מושל בי צדיק!MI MOSHEL BI? TZADIK!- [yet] who rules over me? A righteous individual!

112)[line 44]"אלה שמות הגבורים אשר לדוד""ELEH SHEMOS HA'GIBORIM ASHER L'DAVID"- "These are the names of those mighty men available to David: Yoshev-Basheves, the Tachkemonite, head of the captains - that is, Adino the Eznite - he slew eight hundred in one battle." (Shmuel II 23:8).

113a)[line 45]כריםKARIM- mattresses

b)[line 45]וכסתותKESASOS- pillows

114)[line 46]רביה עירא היאיריRABEI IRA HA'YA'IRI- his Rebbi, Ira ha'Ya'iri. Ira ha'Ya'iri was a great Torah sage and the Rebbi of, as well as an advisor to, David ha'Melech (TARGUM YONASAN to Shmuel II 20:26). He was the same person as Ira ben Ikesh ha'Teko'i (Shmuel II 23:26); he was called "ha'Ya'iri" since (a) one of his ancestors was named Ya'ir, or (b) his city of Teko'a was renowned for its abundant olive oil (Menachos 85b). Olive oil at the time was the primary source of lamplight, and the word "Ya'ir" means "it will give light" (RADAK to Shmuel II 20:26).

115)[line 48]והשפלת עצמךHISHPALTA ATZMECHA- you lowered yourself

116)[line 49]תהא ראש לשלשת אבותTEHEI ROSH LI'SHELOSHES AVOS- you will be at the head of the three forefathers [Avraham, Yitzchak, and Yakov, in the next world]

117)[line 49]היה מעדן עצמו כתולעתHAYAH ME'ADEN ATZMO K'SOLA'AS- he softened himself like a worm [when sitting on the earthen floor]

118)[line 51]מתאנחMIS'ANACH- groaning

119)[line 51]"איכה ירדף אחד אלף [ושנים יניסו רבבה...]""EICHAH YIRDOF ECHAD ELEF, [U'SHNAYIM YANUSU REVAVA...]"- "How can one chase after one thousand, [and two after ten thousand, if not that their Creator has sold them, and HaSh-m has delivered them into our hands]?" (Devarim 32:30) - This verse refers to the manner in which Klal Yisrael will be victorious over their enemies.

120)[line 52]בת קולBAS KOL

One form of revelation below that of true prophecy is called a Bas Kol (lit. echo). This refers to a heavenly voice that can be heard only by individuals on a high spiritual level. In numerous places throughout the Talmud, we find instances in which those on earth gained information from Heaven relayed through a Bas Kol.

121)[line 52]"אשר עשה דוד את הישר בעיני ה' ולא סר מכל אשר צוהו כל ימי חייו רק בדבר אוריה החתי""ASHER ASAH DAVID ES HA'YASHAR B'EINEI HASH-M V'LO SAR MI'KOL ASHER TZIVAHU KOL YEMEI CHAYAV RAK BI'DVAR URIYAH HA'CHITI" - "David acted in an upstanding manner in the eyes of HaSh-m, and he did not stray from all that He commanded him over his entire lifetime - with the exception of the matter concerning Uriyah the Chitite" (Melachim I 15:5) (DAVID AND BAS SHEVA)

(a)David ha'Melech requested that HaSh-m test him, as He had tested Avraham and others, in order to prove his loyalty.

(b)David observed Bas Sheva, the wife of Uriyah ha'Chiti, bathing on her rooftop. He foresaw with Ru'ach ha'Kodesh that he was destined to have a son with her who was to be the next king. She was not technically married at the time, as the custom among David's soldiers was to divorce their wives before going to war in case they should fall in battle and their bodies fail to be recovered. David summoned her and had relations with her. Subsequently, her husband was deservedly put to death by David (see Background to Yoma 22:38a), and David married Bas Sheva.

(c)Nasan ha'Navi came to David and told him a story of two men, one rich and the other poor. The rich man, although he had many animals, stole the lone sheep belonging to the poor man. What was the king's ruling in such a case? David was incensed and exclaimed that the rich man should receive the death penalty for exhibiting such insolence. Additionally, he should repay the sheep four-fold.

(d)The Navi explained that the story was an analogy, and that David, who had many wives, was the rich man who took Bas Sheva, the lone wife of Uriyah. Overcome with remorse, David could only manage to say the words, "Chatasi la'HaSh-m" - "I have sinned to HaSh-m." Nasan informed the king that HaSh-m had accepted his repentance and that he would not die (Melachim I: 15:5).

(e)We are informed that "David acted in an upstanding manner in the eyes of HaSh-m, and he did not stray from all that He commanded him over his entire lifetime - with the exception of the matter concerning Uriyah the Chitite." Our Gemara informs us that a Bas Kol quoted this verse in explanation for why David did not merit the full blessing of the verse in Devarim. (See also Insights.)

OTHER D.A.F. RESOURCES
ON THIS DAF