[32a - 36 lines; 32b - 32 lines]
1)[line 21]èòåúå åìà ëååðúåTA'USO V'LO CHAVANASO- if he mistakenly called the ninth animal "tenth" or the tenth animal "ninth," that which he said has an effect (see Background to Nazir 31:16:c); if he miscounted intentionally it has no effect
32b----------------------------------------32b
2)[line 8]ùèôåäå øáðï ìø' àìéòæøSHATFUHU RABANAN L'REBBI ELIEZER- the Chachamim bested (lit. flooded) Rebbi Eliezer
3)[line 9]åàå÷îéä áùéèúééäåV'UKMEI B'SHITASAIHU- and forced him to [retract his ruling and] adopt theirs
4)[line 10]ôåúçéï áðåìãPOSCHIN B'NOLAD
(a)When an adult makes a Neder (or designates Chalah, Terumah, or Kodshim) or Nezirus, and he regrets having made the Neder, he may have it revoked by a Beis Din of three (if they are not outstanding authorities) or a Yachid Mumcheh (an outstanding authority). The general method used is that Beis Din investigates whether the person would not have made the Neder in the first place had he been aware of a particular fact. This investigation provides the person with a "Pesach" (opening) with which the Beis Din can revoke the Neder.
(b)A Pesach based on a factor that did not exist at the time the person made the Neder, and thus which the person could not have taken into account, is termed "Nolad" (born). There is a Machlokes Tana'im as to whether or not such a Pesach allows the Neder to be annulled. Rebbi Eliezer rules Poschin b'Nolad, based upon the precedent of a verse (Shemos 4:19, Nedarim 64b). The Tana'im who rule Ein Poschin, disagreeing with the interpretation of the verse, consider a Pesach that is Nolad to be invalid, since it was "born" at this point in time and would not have changed the situation at the time of the Neder.
(c)Since our Mishnah quotes no opinion that rules Poschin b'Nolad, Rabah concludes that Rebbi Eliezer retracted his opinion in favor of the ruling of the Chachamim, and therefore, to all opinions, Ein Poschin b'Nolad.
5)[line 15]"àì úáèçå ìëí àì ãáøé äù÷ø ìàîø äéëì ä' äéëì ä' äéëì ä' äîä""AL TIVTECHU LACHEM EL DIVREI HA'SHEKER LEIMOR, HEICHAL HASH-M, HEICHAL HASH-M, HEICHAL HASH-M HEIMAH" - "Do not believe the false words that proclaim, 'It is the Heichal of HaSh-m; it is the Heichal of HaSh-m; it is the Heichal of HaSh-m." (Yirmeyahu 7:4) (THE HOUSE OF HASH-M CANNOT BE DESTROYED)
(a)HaSh-m commanded Yirmeyahu to stand at the entrance of the Beis ha'Mikdash and to warn all those who came there to worship Him to make good their ways and He would continue to rest His Shechinah there. He was to warn the people to stop convincing themselves that because it was the House of HaSh-m (where they came to worship three times a year), it would never be destroyed. That was simply not true. The Beis ha'Mikdash would not be destroyed if they would stop robbing the orphans and the widows, if they would desist from murder even in the Beis ha'Mikdash, and would no longer go after other gods, but not otherwise.
(b)A few verses later, HaSh-m reworded the list of sins of which they were guilty to "theft, murder, adultery, swearing falsely, sacrificing to Ba'al, and going after strange new gods," and then appearing in the Beis ha'Mikdash on the vain assumption that by doing so, all their sins would be forgiven.
6)[line 19]"ùáòéí ùáòéí ðçúê òì òîê åòì òéø ÷ãùê ìëìà äôùò åìçúí çèàåú åìëôø òåï åìäáéà öã÷ òìîéí åìçúí çæåï åðáéà åìîùç ÷ãù ÷ãùéí""SHEVU'IM SHIV'IM NECHTACH AL AMCHA V'AL IR KODSHECHA, L'CHALEI HA'PESHA UL'CHASEM CHATA'OS UL'CHAPER AVON, UL'HAVI TZEDEK OLAMIM, V'LACHTOM CHAZON V'NAVI VELI'MESHO'ACH KODESH KODASHIM" - "Seventy Shemitos (490 years) have been decreed on your people and on your holy city, to terminate transgression, to end sin and to atone for iniquity, to bring everlasting righteousness, and to conclude the visions and prophecies and to anoint the Holy of Holies." (Daniel 9:24) (THE CHURBAN AND THE SECOND BEIS HA'MIKDASH)
(a)This chapter was said in the first year of the reign of Daryavesh the Mede (son of Achashverosh the First, who succeeded Belshatzar), following Daniel's error earlier in the chapter (see Background to Megilah 11:24). Thinking that the Galus had been prolonged, Daniel had barely finished his long and fervent prayer for Divine mercy when the angel Gavriel (who appeared to him in the time of Belshatzar) appeared to him with information concerning the end of the Galus and beyond.
(b)Gavriel informed him that after seventy Shemitos had passed, starting from the destruction of the first Beis ha'Mikdash, the destruction of the second Beis ha'Mikdash would take place. This is what happened, for the Galus came to an end only some eighteen years later (seventy years after the destruction of the first Beis ha'Mikdash), and the second Beis ha'Mikdash, which would be built then, would stand for 420 years. That destruction, he explained, together with the harsh Galus that would follow it, would cleanse Yisrael of all their sins (as the verse informs us), paving the way for the coming of Mashi'ach, may he come speedily in our days.
(c)Gavriel also informed Daniel that the seventy years of Galus from the time that Nevuchadnetzar conquered Yehoyakim (eighteen years prior to the destruction of the Beis ha'Mikdash) were about to come to an end, and Koresh (the First) of Persia (who succeeded Daryavesh after only one year) would authorize Yisrael to return to Eretz Yisrael. This constituted the beginning of the redemption, although the second Beis ha'Mikdash would not be rebuilt for another eighteen years, as we explained. This explains Daniel's initial mistake.
(d)Gavriel also informed him that they would remain in Galus for a full seven Shemitos (49 years, plus 3 = 52) before Koresh would allow them to return. This constitutes the seventy years following Nevuchadnetzar's capture of Yehoyakim, mentioned above. When the eighteen years that preceded the Churban of the Beis ha'Mikdash are deducted, their remain 52 years, during which time no man passed through Yehudah, as stated in the Gemara in Yoma (54a).
7)[line 28]äøúéò ìàçåøéåHIRTI'A LA'ACHORAV- he turned back, startled [never reaching the people who were accepting Nezirus based upon his identity]