[44a - 43 lines; 44b - 35 lines]
1a)[line 1]ðåçìNOCHEL- he inherits assets
b)[line 1]åîðçéìU'MANCHIL- and he passes on assets as an inheritance
2)[line 4]"åàùä [ëé úäéä æáä ãí éäéä æáä ááùøä ùáòú éîéí úäéä áðãúä åëì äðâò áä éèîà òã äòøá]""V'ISHAH [KI SIHEYEH ZAVAH, DAM YIHEYEH ZOVAH BI'VESARAH, SHIV'AS YAMIM TIHEYEH V'NIDASAH, V'CHOL HA'NOGE'A BAH YITMA AD HA'AREV.]" (Vayikra 15:19)- The use of the word "Ishah" indicates that even a one-day-old girl can become a Nidah. Even though the Gemara (Daf 32b) proved that this verse is not necessary for teaching that a one-day-old girl can become Teme'ah as a Nidah (and is used to prove that a man is not Metamei b'Odem), the Gemara often quotes the simplest teachings to prove a point (ARUCH LA'NER, RASHASH, CHOCHMAS BETZALEL, citing TOSFOS in several places)
3)[line 8]"àéù àéù [ëé éäéä æá îáùøå æåáå èîà äåà]""… ISH ISH [KI YIHEYEH ZAV MI'BESARO, ZOVO, TAMEI HU.]"- "... Any man [who shall be a Zav from his flesh, his emission of Zov has been discharged at least twice], he is Tamei." (Vayikra 15:2) - According to Rebbi Yehudah, the use of the phrase "Ish Ish" indicates that even a one-day-old boy can become a Zav.
4)[line 15]"àãí ëé éäéä áòåø áùøå ùàú àå ñôçú àå áäøú åäéä áòåø áùøå ìðâò öøòú åäåáà àì àäøï äëäï àå àì àçã îáðéå äëäðéí""ADAM KI YIHEYEH V'OR BESARO SE'ES O SAPACHAS O VAHERES, V'HAYAH V'OR BESARO L'NEGA TZARA'AS, V'HUVA EL AHARON HA'KOHEN O EL ACHAD MI'BANAV HA'KOHANIM."- "When a man shall have on his skin a swelling, a scab, or bright spot, and it looks like the disease of Tzara'as, then he shall be brought to Aharon the Kohen, or to one of his sons, the Kohanim." (Vayikra 13:2) - The use of the word "Adam" instead of "Ish" indicates a minor as well as an adult.
5)[line 17]"[åì÷ç àæåá åèáì áîéí àéù èäåø åäæä òì äàäì åòì ëì äëìéí] åòì äðôùåú àùø äéå ùí [åòì äðâò áòöí àå áçìì àå áîú àå á÷áø]""[V'LAKACH EZOV V'TAVAL BA'MAYIM ISH TAHOR, V'HIZAH AL HA'OHEL V'AL KOL HA'KELIM] V'AL HA'NEFASHOS ASHER HAYU SHAM; [V'AL HA'NOGE'A BA'ETZEM OR VE'CHALAL O VA'MES O VA'KAVER.]"- "[And a person who is Tahor shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the utensils,] and upon the people who were there, [and upon the one who touched a bone, or one who was slain, or a dead body, or a grave.]" (Bamidbar 19:18) - The use of the word "Nefashos" instead of "Anashim" indicates minors as well as adults.
6)[line 18]"ëé éùáå àçéí éçãå [åîú àçã îäí] åáï àéï ìå ìà""KI YESHVU ACHIM YACHDAV [U'MES ECHAD MEHEM] U'VEN EIN LO..."- "When brothers live at the same time (lit. dwell together) [and one of them dies] and he has no children..." (Devarim 25:5)
7)[line 22]"åéìéã áéúå äí éàëìå áìçîå""… VI'YELID BEISO HEM YOCHLU V'LACHMO."- "... and those born in his house, they shall eat from his food." (Vayikra 22:11) - This phrase teaches that the slave born to a Kohen's maidservants may eat Terumah.
8)[line 23]"[åáú ëäï ëé úäéä àìîðä åâøåùä] åæøò àéï ìä ...""[U'VAS KOHEN KI SIHEYEH ALMANAH U'GERUSHAH] V'ZERA EIN LAH..."- "[But if the Kohen's daughter is a widow, or divorced,] and has no child, [and has returned to her father's house, as in her youth, she may eat of her father's bread (i.e. Terumah); but no stranger eat of it.]" (Vayikra 22:13) - The daughter of a Kohen eats Terumah before she marries a non-Kohen and after she becomes a widow or a divorcee and has no children from him.
9)[line 19]éùéáä àçú áòåìíYESHIVAH ACHAS BA'OLAM- they lived (for at least one moment) at the same time
10)[line 31]âåôä ñøé÷àGUFAH SEREIKA- an empty body (similar to an Ilan Serak, a fruitless tree)
11)[line 33]÷øàé àúøåõKERA'EI ATRUTZ- the verses have been explained (so that they are not contradictory)
12a)[line 39]ìàôå÷é îãøáé éåñé ãàîø òåáø ðîé ôåñìLE'AFUKEI MIDE'REBBI YOSI, D'AMAR UBAR NAMI POSEL- to negate the opinion of Rebbi Yosi, who rules that a fetus also invalidates [the slaves owned by the deceased father from eating Terumah] (see next entry)
b)[line 39]òåáø ðîé ôåñìUBAR NAMI POSEL
(a)All of the Kohanim, male or female, are entitled to eat Terumah. However, when a Bas Kohen marries a Yisrael, she loses her right to eat Terumah, and she is considered a Zar (a non-Kohen), who is prohibited from eating Terumah (that is, her husband is "Posel" her from eating Terumah). Should her Yisrael husband divorce her or die, she may eat Terumah as before, as long as she has had no children from him (Vayikra 22:12-13, Yevamos 69a).
(b)With regard to a Bas Yisrael, the converse is the Halachah. From birth, she is prohibited from eating Terumah as are all Zaros. If she marries a Kohen she becomes "Kinyan Kaspo" (his "possession") and is permitted to eat Terumah (her husband is "Ma'achil" her). If he divorces her or dies and she has no children from him, the prohibition for her to eat Terumah returns. If she does have a child from him, she continues to eat Terumah in the merit of her late husband, the father of her child (ibid.).
(c)Even the slaves of Kohanim eat Terumah because of their master who is a Kohen, since they are his possessions.
(d)Rebbi Yosi (in Yevamos 67a) maintains that if a Bas Yisrael who was widowed from her Kohen husband is pregnant when her husband dies, and her husband owned slaves, the fetus is considered (a) to own a share of the slaves, and (b) to be a non-Kohen, a Zar. Hence, the slaves may not eat Terumah, because they are owned by a Zar. However, the fetus also does not enable its mother to eat Terumah, because it is not considered a Kohen until it is born.
13)[last line]àéï äáï éåøù àú àîå á÷áøEIN HA'BEN YORESH ES IMO BA'KEVER (YERUSHAH: BEN EINO YORESH ES IMO BA'KEVER)
"Ein ha'Ben Yoresh Es Imo ba'Kever" literally means that the son does not inherit his mother in the grave. In general, when a son inherits his mother's property and then he dies, his paternal brothers then inherit this property to which they otherwise would not have had any rights. If the son dies before his mother dies, the Torah does not allow the dead child to posthumously inherit the assets of his mother and pass them on to his paternal brothers.
44b----------------------------------------44b
14)[line 2]ôøëñPIRKES- it made jerking motions
15)[line 3]îéãé ãäåä àæðá äìèàäMIDI D'HAVAH A'ZANAV HA'LETA'AH- it is similar to the jerking of a lizard's tail [which twitches spasmodically after it is cut off, even though there is no life in the tail]
16)[line 5]îîòè áçì÷ áëåøäMEMA'ET B'CHELEK BECHORAH- he reduces the double portion that the firstborn receives. As the RASHBAM explains (Bava Basra 142b), a son who is even one day old reduces the double portion that the firstborn receives. For example, Yakov died right after his third son, Levi, was born. Yakov's property (twelve Maneh) is divided into four portions of three Maneh each. Six Maneh (two portions) are given to Reuven, the Bechor, three Maneh (one portion) is given to Shimon and three Maneh (one portion) is given to Levi. Levi then dies, and Reuven and Shimon divide his share, each receiving one and one half Maneh, so that Reuven has a total of 7 1/2, and Shimon has 4 1/2. If a third son (Levi) had never been born, Reuven would have received eight Maneh (two portions of four Maneh each) and Shimon four Maneh. Hence, Levi reduces the double portion that Reuven receives. If Levi was a fetus at the time of his father's death, then he would not diminish the portion of the Bechor, but he would diminish the regular portion. Thus, Reuven would receive four Maneh as his Bechor-portion (as if Reuven and Shimon were the only heirs), and the remaining eight would be divided among the three brothers, such that each receives 2 2/3 Maneh. Then, if Levi dies, Reuven and Shimon divide his share, each receiving an additional 1 1/3 Maneh, such that Reuven ends up with 8 (4 + 2 2/3 + 1 1/3) and Shimon ends up with 4 (2 2/3 + 1 1/3) - as if Levi had never been born.
17)[line 8]"åéìãå ìå" áòéðï"V'YALDU LO" BA'INAN- it must fulfill the requirement that the verse states, "and there shall be born to him" (Devarim 21:15), that he is alive when they are born
18a)[line 8]ñåøàSURA- a town in Southern Bavel between the canals, seat of the Yeshiva founded by Rav
b)[line 9]ôåîáãéúàPUMBEDISA- a town in Bavel (lit. Mouth of Bedisa, a canal of the Euphrates), the location of a great Yeshiva that existed for approximately 800 years. The scholars of Pumbedisa were known for their keen intellect (Bava Metzia 38b). To emphasize its importance as a Torah center, Rabah and Rav Yosef stated that just as one is prohibited from leaving Eretz Yisrael to Chutz la'Aretz, so, too, is one prohibited to leave Pumbedisa (Kesuvos 111a).
19)[line 11]"éëéø" áòéðï"YAKIR" BA'INAN- we must fulfill the requirement of the verse that states "Yakir" (Devarim 21:17), teaching that the father must have the ability to acknowledge his son as the Bechor in order for that son to inherit a double portion
20)[line 12]åäà ìéëàV'HA LEIKA- and this does not exist, since the father is no longer here such that he could acknowledge his son as the Bechor
21)[line 14]"åàéù ëé éëä ëì ðôù àãí îåú éåîú""V'ISH KI YAKEH KOL NEFESH ADAM, MOS YUMAS"- "And he who kills any man shall surely be put to death." (Vayikra 24:17)
22)[line 22]éáíYAVAM- the brother of a man who died childless (see Background to Nidah 43:26)
23)[line 23]ìèîà îùëá úçúåï ëòìéåïL'TAMEI MISHKAV TACHTON KA'ALYON (BO'EL NIDAH)
(a)A Nidah (see Background to Nidah 11:3), Yoledes (see Background to Nidah 29:6), Zav (see Background to Nidah 43:13), or Zavah (see Background to Nidah 30:5), can cause objects (other than Klei Cheres, earthenware objects) that are under them to become Avos ha'Tum'ah whether they touch them or not. The objects become Tamei Midras (lit. an object that is treaded upon). Two examples of Midras are known as Mishkav or Moshav ha'Zav, ha'Zavah, etc. (or the Tachton, of a Zav, etc.). An object that is under these people becomes a Midras only if it was made for lying, sitting, or leaning upon.
(b)A person who touches (Maga) or carries (Masa) either a Midras or a Zav, Zavah, Nidah or Yoledes themselves gets the status of Rishon l'Tum'ah, and so do the clothes he is wearing and other utensils (except for earthenware utensils) that he is touching at the time.
(c)Utensils or clothes that lie above the Zav, etc. also get the status of a Rishon l'Tum'ah, whether he touches them or not. These are called the Elyon of a Zav, Zavah, Nidah or Yoledes.
(d)A man who has relations with a Nidah becomes Tamei for seven days, like the Nidah herself. His laws of Tum'ah, however, are less stringent. The objects he touches, as well as Tachtono, the objects underneath him, have the same status as the objects above a Nidah, namely, Rishon l'Tum'ah, as it states in Vayikra 15:24 (see Nidah 33a, and Charts to Nidah 33:8b). After seven days, he immerses in a Mikvah during the day to complete his purification process.
24)[line 24]úàëì áúøåîäTOCHAL B'TERUMAH (TERUMAH: ESHES KOHEN)
See Background to Nidah 43:27.
25)[line 25]àçã îï äôñåìéïECHAD MIN HA'PESULIM (POSLEI KEHUNAH)
A Pasul in this context is one of those men who [through marital relations] invalidate a woman (who is the daughter of a Kohen) from eating Terumah (Vayikra 22:12), or who invalidate a woman (who is not the daughter of a Kohen) from marrying a Kohen. These men include a Nochri, Chalal, Nesin, and Mamzer. The woman will become Pesulah l'Kehunah only if she is over the age of three at the time of the act of relations (see above, entry #12b).
26)[line 26]îåîúéï òìéäMUMASIN ALEHA- they are killed because of her
27)[line 31]ùìùéí éåí áùðä çùåáéï ùðäSHELOSHIM YOM BA'SHANAH CHASHUVIN SHANAH- the passage of the first thirty days of a year is compared to the passage of a full year with regard to certain Halachos, since it is a significant period of time