[20a - 53 lines; 20b - 51 lines]

1a)[line 1]כל שהוא משום אבלKOL SHE'HU MISHUM EVEL- any observance required of the mourner (i.e., the prohibitions of Shiv'ah)

b)[line 2]רגל מפסיקוREGEL MAFSIKO- the festival suspends it [when he mourned less than three days prior to the festival]

2a)[line 2]וכל שהוא משום עסקי רביםKOL SHE'HU MI'SHUM ISKEI RABIM- any observance required of the public (i.e., comforting the mourner)

b)[line 3]אין רגל מפסיקוEIN REGEL MAFSIKO- the festival does not suspend it (since they were able to carry out their obligation on the festival; see Insights to Sukah 41:3)

3a)[line 8]אסיפאA'SEIFA- [that which the Beraisa states that the days of the festival count toward the observance of Aveilus] refers to the second case [and means that the count of Sheloshim begins during the festival even when the burial occurred during that festival]

b)[line 8]ארישאA'REISHA- [that which the Beraisa states that the days of the festival count toward the observance of Aveilus] refers to the first case [and means that the days of the festival count toward Sheloshim when the burial occurred before that festival]

4)[line 15]אפילו קברו ברגלAFILU KAVRO B'REGEL- [the period of Sheloshim begins immediately] even when [one's relative] was buried on the festival

5)[line 17]כפיית המטהKEFIYAS HA'MITAH- overturning one's bed [so that it cannot be slept in] (a sign of mourning)

6)[line 19]אפילו יום אחדAFILU YOM ECHAD- even [if one had overturned his bed in mourning only] one day [before the festival, the festival terminates the Shiv'ah]

7)[line 26]הלכה כתנא דידןHALACHAH K'TANA DIDAN- the Halachah follows the view cited in (a) our Mishnah; (b) the Beraisa (see Insights)

8)[line 27]איקלע לסורא דפרתIKLA L'SURA D'FERAS- came to Sura on the Euphrates River (as opposed to Sura in Southern Bavel). This refers to Soura-Soura, identified with modern-day Surie.

9)[line 31]אקילעאKIL'A- a porch

10)[line 32]נפק מילתא מבינייהוNAFAK MILSA MI'BEINAIHU- a subject arose among them

11a)[line 36]לשמועה רחוקהSHEMU'AH RECHOKAH- [the period of mourning following] a report [of the death of one's relative that arrives] long after the fact

b)[line 37]שמועה קרובהSHEMU'AH KEROVAH- [the period of mourning following] a report [of the death of one's relative that arrives] soon after the fact

12)[line 42]חוץ מזוCHUTZ MI'ZU- with the exception of this law. This exception applies to all laws of mourning, to those regarding an Eruv, and other individual exceptions (TOSFOS DH Kol; see also Tosfos Eruvin 46b DH d'Amar).

13)[line 44]אתיאASYA- reached

14)[line 44]דאבוהD'AVUHA- that his father [had passed away]

15)[line 44]מבי חוזאיBEI CHOZA'EI- a district in Bavel located along the route traveled by caravans, which wound alongside the Tigris River and its canals

16)[line 48]בחמשה מתי מצוהCHAMISHAH MESEI MITZVAH- five [of the seven] relatives for which one is required to observe the laws of mourning [namely, one's wife, brother, sister, son and daughter]

17)[line 49]יחידאה היאYECHIDA'AH HI- is the opinion of an individual Tana [an is therefore not a "Stam Beraisa" (a Beraisa of anonymous authorship, whose view the Halachah generally follows)]

18)[line 50]בגינזקGINZAK- a city to the north of Media Atropatene, near the Caspian Sea

19)[line 51]אלישע בן אבויהELISHA BEN AVUYAH- a Tana who became an apostate, subsequently known as "Acher." Several explanations are offered as to why he abandoned tradition (Chagigah 14b-15b, Kidushin 39b). The YA'AVETZ contends that our Gemara cannot be referring to Acher, since Rebbi Tzadok was an old man at the time of the Bris Milah of Elisha ben Avuyah (ibid.). He therefore suggests that our Gemara refers to another Tana by this name. Alternatively, the Gemara in Nazir wherein this story appears records the name of this Tana as Rebbi Yehoshua ben Elisha. The RASHASH maintains the correct Girsa is the one found in Maseches Semachos chapter 12, wherein no Tana'im other than Rebbi Tzadok are mentioned by name.

20)[line 52]בגולהBA'GOLAH- in Exile; i.e., outside of Eretz Yisrael

21)[line 52]בר אחוה דרבי חייא דהוא בר אחתיה דר' חייאBAR ACHVA D'REBBI CHIYA D'HU BAR ACHSEI D'REBBI CHIYA- the son of Rebbi Chiya's [half-]brother [from his father's side] and Rebbi Chiya's [half-]sister [from his mother's side]

22)[last line]כי סליק להתםKI SALIK L'HASAM- when [Rav] went up to Eretz Yisrael [where Rebbi Chiya resided]

23a)[last line]אמר ליה אבא קייםAMAR LEI, ABA KAYAM?- [Rebbi Chiya] said to him, (a) "Is your father (my brother) alive?" (RASHI); (b) "Is my father (your grandfather) alive?" (TOSFOS DH Aivu)


b)[line 1]אמר ליה אימא קיימתAMAR LEI, IMA KAYEMES- [Rav] responded, (a) "[Why do you not inquire as to whether] my mother (your sister) is alive?" (RASHI); (b) "My mother (your sister) is alive" (TOSFOS DH Aivu). It became clear to Rebbi Chiya by the end of this conversation that the relatives whose welfare he was inquiring about had passed away, since his nephew was avoiding answering him directly.

24)[line 2]לשמעיהSHAM'EI- his servant

25a)[line 2]חלוץ לי מנעליCHALOTZ LI MIN'ALI- remove my shoes

b)[line 3]והולך אחרי כלי לבית המרחץV'HOLECH ACHARAI KELAI L'VEIS HA'MERCHATZ- and bring my [fresh] clothing after me to the bathhouse

26)[line 4]בנעילת הסנדלNE'ILAS HA'SANDAL- wearing leather shoes

27)[line 7]רבי חייא לחוד רבי אחייה לחודREBBI CHIYA L'CHUD V'REBBI ACHYA L'CHUD- Rebbi Chiya and Rebbi Achya are two different people [and there is therefore no contradiction between their opposite practices cited in the previous two stories]

28)[line 9]עולה לוOLAH LO- [the festival] counts toward [the reckoning of the thirty days of a Shemu'ah Rechokah]

29)[line 11]דמן קסריD'MIN KEISARI- from Caeseria, a port city located between Tel Aviv and Haifa first built by King Herod (see Background to Megilah 6:32:b)

30)[line 13]קורעKORE'A...?- should he tear [his clothing in mourning]...?

31)[line 20]חלוקCHALUK- a shirt

32)[line 22]עניANI- answered

33)[line 24]קורע והולךKORE'A V'HOLECH- he should continue to tear [even after Shiv'ah has ended]

34)[line 25]בפרשת כהניםPARSHAS KOHANIM- Parshas Emor (specifically, this refers to the section forbidding Kohanim from becoming Tamei from corpses, with the exception of certain relatives; Vayikra 21:1-4)

35)[line 28]הוסיפו עליהןHOSIFU ALEIHEN- they added to them. It is apparent from the verses that a Kohen may become Tamei for siblings related to him through his father, and for a sister who is unmarried. The Chachamim added to this list for the purposes of determining whom one is required to observe the laws of mourning for.

36)[line 31]שניים שלהםSHENIYIM SHELA'HEM- relatives one stage farther removed from the seven listed; e.g., one's father's parents, one's son or daughter's children, etc.

37)[line 33]כל שמתאבל עליו מתאבל עמוKOL SHE'MIS'ABEL ALAV, MIS'ABEL IMO- one should mourn together with any [relative] for whom he would mourn [had they themselves passed away]

38)[line 35]עמו בביתIMO BA'BAYIS- [that the Chachamim require that the relative be] with him in the house [in order for him to be required to observe the laws of mourning]

39)[line 37]באפהB'APAH- in the presence of [your wife]

40)[line 39]שכיב ליה בר חמוהSHACHIV LEI BAR CHAMUHA- his father-in-law's son (i.e., his brother-in-law) died

41)[line 40]צודנייתא בעית למיכל?TZAVADNEYASA BA'IS L'MEICHAL?- [are you observing the laws of mourning because] you desire the delicacies [served to mourners]?

42a)[line 41]חמיוCHAMAV- his father-in-law

b)[line 41]וחמותוCHAMOSO- his mother-in-law

43)[line 42]לכוףLA'CHOF- lit. to force; to impose upon

44a)[line 42]כוחלתKOCHELES- to apply Kechol (a blue-tinted powder with medicinal properties) around her eyes

b)[line 42]פוקסתPOKESES- (a) she may part her hair; (b) she may give her face a reddish hue through the application of mud (see TOSFOS to 9b DH Pokeses and RASHI to Shabbos 64b DH v'Lo Sifkos)

45a)[line 46]מוזגת לו את הכוסMOZEGES LO ES HA'KOS- she may pour [water] into his cup [of wine in order to dilute it]

b)[line 46]ומצעת לו מטהMATZA'AS LO MITAH- she may make his bed

46)[line 47]קשיין אהדדיKASHYAN A'HADADI- they appear to contradict each other [since the first Beraisa stated that the husband of a woman in mourning must overturn his bed, and the second states that she may make his bed for him]

47)[line 50]קרע באפיהKARA B'APEI- he tore [his clothing] in front of him [a second time]

48)[line 50]אידכר דמיושב קרעIDKAR D'MEYUSHAV KARA- he remembered that he had torn while sitting