[20a - 54 lines; 20b - 50 lines]
1)[line 18]פלטריןPALTARIN- palace
2)[line 21]אבנרAVNER- commander-in-chief of the army of King Shaul, who crowned Shaul's son Ish Boshes as Shaul's successor (Shmuel II 2:8-9). He later wished to unite all of the people under the leadership of David (ibid. 3:8-21), but during his efforts to do so, he was killed by Yoav, David's commander-in-chief (ibid. 3:27).
3)[line 22]לפייס את העםL'FAYEIS ES HA'AM- to appease the people (who suspected David of having ordered Avner's death)
4)[line 23]וכשמברין אותוKESHE'MAVRIN OSO (HAVRA'AH) - when they bring him the Se'udas Havra'ah
When the mourner returns from the burial of his close relative, others provide the mourner with his first meal, which is known as the Se'udas Havra'ah (Moed Katan 27b).
5)[line 23]מסוביןMESUBIN- leaning [in the position in which they ate their meals]
6)[line 24]הדרגשDARGASH- a bed or couch consisting of a leather mattress tied to a frame (this is the conclusion of the Gemara)
7)[line 36]מפני שהיה לו למחות בשאול, ולא מיחהMIPNEI SHE'HAYAH LO LIMCHOS B'SHAUL V'LO MICHAH- since he should have protested against King Shaul [with regard to the incident of Nov Ir ha'Kohanim] and he did not protest. When David was running away from King Shaul, Achimelech the Kohen Gadol aided him by providing him with bread and a sword, as recorded in Shmuel I 21:2-9. As a result, King Shaul charged Achimelech and all of the Kohanim of the city of Nov with treason and had them killed by Do'eg ha'Adomi (ibid. 22:9-19).
8)[line 37]"וַיְקוֹנֵן הַמֶּלֶךְ אֶל אַבְנֵר וַיֹּאמַר, 'הַכְּמוֹת נָבָל יָמוּת אַבְנֵר? יָדֶיךָ לֹא אֲסוּרוֹת, וְרַגְלֶיךָ לֹא לִנְחֻשְׁתַּיִם הוּגַּשׁוּ, כִּנְפוֹל לִפְנֵי בְנֵי עַוְלָה נָפָלְתָּ!' [וַיֹּסִפוּ כָל הָעָם לִבְכּוֹת עָלָיו]""VA'YEKONEN HA'MELECH EL AVNER VA'YOMAR, 'HAKE'MOS NAVAL YAMUS AVNER? YADECHA LO ASUROS, V'RAGLECHA LO LI'NCHUSHTAYIM HUGASHU, KI'NFOL LIFNEI VENEI AVLAH NAFALTA!' [VA'YOSIFU CHOL HA'AM LI'VKOS ALAV]"- "And the king lamented over Avner, and said, 'Should Avner die as a criminal dies? Your hands were not bound, nor your feet put into fetters; as a man falls before wicked men, so you have fallen!' [And all the people wept again over him]" (Shmuel II 3:33-34).
9)[line 44]ערסא דגדאARSA D'GADA- a bed or couch set up for the "spiritual counterparts" of the house, on which no one sits (RASHI, ARUCH)
10)[line 47]דרגש אינו צריך לכפותו, אלא זוקפוDARGASH EINO TZARICH LI'CHEFOSO, ELA ZOKFO - a Dargash need not be overturned, rather it is stood up (KEFIYAS HA'MITAH)
One of the customs of mourning that was is practice at the time of the Tanach and the Gemara was Kefiyas ha'Mitah, in which all of the beds in the house of mourning were overturned (so that they may not be slept in). The Beraisa brought by our Gemara cites an argument with regard to the Dargash, which all opinions rule does not need to be overturned. The Tana Kama rules that it is enough to stand it up vertically, while Rabbi Shimon ben Gamliel rules that one must untie the straps that attach it to its frame, allowing the leather mattress to drop to the floor.
11)[line 50]אמטה מיוחדת לכליםMITAH MEYUCHEDES L'CHELIM- a couch that is designated for the storage of utensils
12)[line 52]מתיר קרביטין, והוא נופל מאיליוMATIR KARBITIN, V'HU NOFEL ME'ELAV- one must untie the straps that attach it to its frame, allowing the leather mattress to drop to the floor
13)[last line]דהוה שכיח בשוקא דגילדאיHAVAH SHECHI'ACH B'SHUKA D'GILDA'EI- he frequented the marketplace of harness-makers or dealers in leather, i.e. tanners
14)[last line]ערסא דצלאARSA D'TZALA- a bed or couch consisting of a leather mattress tied to a frame
20b----------------------------------------20b
15a)[line 1]סירוגו מתוכוSEIRUGO MI'TOCHO- the ropes are tied through holes in the frame itself
b)[line 1]סירוגה מעל גבהSEIRUGAH ME'AL GABAH- the ropes are tied onto and around the frame
16)[line 2]כלי עץ, מאימתי מקבלין טומאה?KELEI ETZ, ME'EIMASAI MEKABLIN TUM'AH? - from when do wooden utensils (including furniture) receive Tum'ah (KELEI ETZ: TUM'AH)
A utensil is considered "ready" to receive Tum'ah only after it is completely finished. If the artisan only decided that the utensil needs no more work, it is considered complete and may become Tamei. In our Sugya, the Gemara states that a bed that is not rubbed with the skin of a fish is not considered a utensil and cannot become Tamei. (For a further discussion of the principles of Tum'ah and Taharah, see Background to Nazir 54:13.)
17)[line 3]והעריסהARISAH- (O.F. brez) a cradle
18)[line 3]משישופם בעור הדגMISHE'YESHUFEM B'OR HA'DAG- from when a person rubs them with [the oil that remains in] fish skin
19a)[line 6]אעולי ואפוקי בבזיוניA'ULEI VA'AFUKEI B'VIZYONEI- [the ropes are] pushed into and pulled out of notches
b)[line 6]אעולי ואפוקי באבקתאA'ULEI VA'AFUKEI B'AVKASA- [the ropes are] pushed into and pulled out of loops; leather rings attached to the bed frame
20)[line 9]מטה שנקליטיה יוצאין, זוקפה ודיוMITAH SHE'NAKLITEHA YOTZ'IN, ZOKFAH V'DAYO- a bed which has permanently attached Naklitin (see next entry) [such that it is not possible to completely overturn the bed] may be stood up vertically and that suffices [to fulfill the custom of Kefiyas ha'Mitah (see above, entry #9)]
21)[line 9]שנקליטיהNAKLITEHA- its Naklitei ha'Mitah, a framework of poles made by putting two vertical poles at the center of the head and foot of a bed, while a third horizontal pole rests on top of them. A sheet hung on the horizontal pole as a canopy forms two sloping walls that are joined at the top
22)[line 10]למלחמת הרשותMILCHEMES HA'RESHUS
See Background to Sanhedrin 2:29.
23)[line 11]ופורץ לעשות לו דרך ואין ממחה בידוPORETZ LA'ASOS LO DERECH V'EIN MEMACHEH B'YADO- the king may break down a fence to make for himself a road, and no one may protest against him (i.e. he has the right of eminent domain)
24)[line 12]דרך המלך אין לו שיעורDERECH HA'MELECH EIN LO SHI'UR- a king's road has no limit (RASHBAM to Bava Basra 99b)
25)[line 13]וכל העם בוזזין ונותנין לוKOL HA'AM BOZEZIN V'NOSNIN LO- all of the people despoil booty of war and bring it to him (i.e. before him)
26)[line 13]והוא נוטל חלק בראשHU NOTEL CHELEK BA'ROSH- he has the first choice of the best of the booty, and he takes half
27)[line 18]בפרשת מלךPARASHAS MELECH- the verses related in prophecy (Shmuel I 8:11-18) by HaSh-m to Shmuel ha'Navi describing the unlimited power of a Jewish monarch
28)[line 19]לאיים עליהםL'AYEIM ALEIHEM- as a warning to them
29)[line 24]כנגד תרעומתןKENEGED TAR'UMASAN- as a response to their grumblings
30)[line 25]זקנים שבדורZEKENIM SHEBA'DOR- the Sages of that generation (the generation that asked Shmuel ha'Navi to appoint a king over them)
31)[line 26]"תְּנָה לָּנוּ מֶלֶךְ לְשָׁפְטֵנוּ""TENAH LANU MELECH L'SHOFTENU"- "give us a king to judge us (i.e. to purge us of wrongdoers - RASHI DH Amei ha'Aretz)" (Shmuel I 8:6)
32)[line 27]"וְהָיִינוּ גַם אֲנַחְנוּ כְּכָל הַגּוֹיִם; וּשְׁפָטָנוּ מַלְכֵּנוּ וְיָצָא לְפָנֵינוּ וְנִלְחַם אֶת מִלְחֲמֹתֵנוּ""V'HAYINU GAM ANACHNU K'CHOL HA'GOYIM; U'SHEFATANU MALKENU V'YATZA L'FANEINU [V'NILCHAM ES MILCHAMOSEINU]"- "And we will be like all of the nations; and our king will lead us, and go out [to battle] at the head of the army, and fight our wars" (Shmuel I 8:20).
33)[line 36]"וַיֹּאמֶר הַמֶּלֶךְ אֶל נָתָן הַנָּבִיא, 'רְאֵה נָא אָנֹכִי יוֹשֵׁב בְּבֵית אֲרָזִים; [וַאֲרוֹן הָאֱ-לֹקִים יֹשֵׁב בְּתוֹךְ הַיְרִיעָה]'""VA'YOMER HA'MELECH EL NASAN HA'NAVI, 'RE'EH NA, ANOCHI YOSHEV B'VEIS ARAZIM...'"- "And the king (David) said to Nasan ha'Navi, 'Look, please, at this situation, I am living in a house built of cedar wood, while the Aron of HaSh-m is lying in a tent!" (Shmuel II 7:2). In this verse, David expresses his readiness to build the Beis ha'Mikdash.
34)[line 38]"כִּי הוּא רוֹדֶה בְּכָל עֵבֶר הַנָּהָר מִתִּפְסַח וְעַד עַזָּה [בְּכָל מַלְכֵי עֵבֶר הַנָּהָר; וְשָׁלוֹם הָיָה לוֹ מִכָּל עֲבָרָיו מִסָּבִיב]""KI HU RODEH B'CHOL EVER HA'NAHAR, MI'TIFSACH V'AD AZAH..."- "For he had dominion over all of the region beyond the river, from Tifsach to Azah, [over all the kings of the region beyond the river; and he had peace on all sides around him]" (Melachim I 5:4).
35)[line 41]"אֲנִי קֹהֶלֶת, הָיִיתִי מֶלֶךְ עַל יִשְׂרָאֵל בִּירוּשָׁלָיִם""ANI KOHELES, HAYISI MELECH AL YISRAEL BI'YRUSHALAYIM"- "I am Koheles, and I was the king of Yisrael, in Yerushalayim" (Koheles 1:12).
36)[line 44]"הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה, [שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ, מִגִּבֹּרֵי יִשְׂרָאֵל]""HINEH MITASO SHELI'SHLOMO..."- "Behold, it is the bed of Shlomo, [surrounded by sixty mighty men, of the mighty men of Yisrael]" (Shir ha'Shirim 3:7).
37)[line 44]מקלוMAKLO- his stick
38)[line 44]"[וְ]זֶה הָיָה חֶלְקִי מִכָּל עֲמָלִי""ZEH HAYAH CHELKI MI'KOL AMALI"- "This is my lot, of all of my efforts" (Koheles 2:10).
39)[line 45]גונדוGONDO- his cloak (RASHI; Rashi cites RAV HAI GA'ON, whose text reads "Kudo," which means his earthenware cup for drinking water)
40)[line 45]הדר, או לא הדר?HADAR, O LO HADAR?- Did he return [to his original glory of king over the Heavens - MAHARSHAL, in his comment on RASHI to Gitin 68b] or not?
41)[line 46]מלך והדיוטMELECH V'HEDYOT- Shlomo was a king and then became a commoner (but see previous entry)