[26a - 57 lines; 26b - 49 lines]
1)[line 1]ומיגנזו כולי עלמאMIGANZU KULEI ALMA- everyone [of the townspeople] hid
2)[line 1]כי אתי, אמר ליה "ממאן נבעי?"KI ASI, AMAR LEI "MI'MAN NIV'EI?"- when he (the Reish Nahara - see Background to Sanhedrin 25:40) came, he said to him, "From whom shall I collect the tax?" (lit. "From whom should I ask?")
3)[line 2]כי ניחא נפשיה, אמר להוKI NEYACHA NAFSHEI AMAR LEHU- when he was on his deathbed, he said to them (those present at the time)
4)[line 2]שקולו תליסר מעי דציירי לי בסדינאיSHEKULU TELEISAR MA'EI DI'TZAYEREI LI B'SADINAI- take out thirteen coins that are wrapped in my coin pouch
5)[line 3]והדרו ליה לפלניאV'HADRU LEI LI'PELANYA- and return them to so-and -so
6)[line 4]דשקלתינהו מיניה, ולא איצטריכו ליD'SHAKALTINHU MINEI, V'LO ITZERICHU LI- because I collected them from him [as taxes] and I do not need them (since after I die the Reish Nahara cannot make me pass on the money that I collected)
7)[line 9]ואזלי עניים ואספי להו ומייתוV'AZLEI ANIYIM V'ASFEI LEHU U'MAISU- and the poor people go and collect [the produce of Shevi'is] for them (the merchants who are offering the poor people money for their services) and bring [it to them]
8)[line 10]קשו בה בני רחבהKASHU BAH BNEI RACHBAH- Bnei Rachbah (probably Eifah and Avimei, the "Charifei d'Pumbedisa" - Daf 17b) questioned this
9)[line 11]התגריןTAGARIN- merchants
10)[line 13]ארנונאARNONA- property tax (a yearly share of crops or animals given to the king)
11)[line 14]כדמכריז רבי ינאיKED'MACHRIZ REBBI YANAI- as Rebbi Yanai [taught and] proclaimed [the following Halachah in public]
12)[line 17]בעסיאASYA- (a) Tosfos to Yevamos 115a DH Amar brings the Gemara in Bava Basra 56a that identifies Asya with Keini mentioned in Bereishis 15:19. It seems that the Keini people lived near Moav, to the west of the Dead Sea. They lived in Ir ha'Temarim (Palm City), which may be Chatzatzon Tamar, to the west of the Dead Sea. The Targum translates Keni as Shalamite, an Arabic tribe (RABBI ARYEH KAPLAN); (b) possibly Callirhoe and its surroundings, on the east side of the Jordan River, near the Dead Sea; (c) Asia Minor, or rather the Roman province embracing the Western part of the peninsula of Asia Minor, bequeathed by King Attalus to the Roman republic (this opinion agrees with TOSFOS DH l'Aber, who states that Asya is in Chutz la'Aretz); (d) a town called Essa, east of Lake Kineres
13)[line 18]איטפיל בהדייהוITPIL BAHADAIHU- he accompanied them, went alongside them
14)[line 20]דקא כריבKA KARIV- was plowing (during the Shemitah year)
15)[line 21]אגיסטון אני בתוכוAGISTON ANI B'SOCHO- (a) I am a sharecropper in it (this field) [and it belongs to a Nochri] (RASHI); (b) I am working to pay off the forced labor tax in it (this field) (ARUCH)
16)[line 22]דהוה כסח בכרמיHAVAH KASACH B'CHARMEI- he was pruning a vineyard
17)[line 23]כהן וזמר?KOHEN V'ZAMAR?- [Can this be that] a Kohen is pruning [a vineyard]?
18)[line 23]לעקל בית הבדEKEL BEIS HA'BAD- a box-like, flexible woven basket made of thin branches or palm leaves, used as a receptacle in an oil-press
19)[line 25]לעקלקלותAKALKALOS- crookedness, deceit
20)[line 25]הֵי אמר להו ברישאHEI AMAR LEI B'REISHA?- (lit. Which one did he say first?) Which one of the previous two incidents, and the ensuing exchange between the Chachamim and Reish Lakish, occurred first?
21)[line 31]תעלהTA'ALEH - it (one Se'ah of produce) shall be taken out (MEDUMA)
(a)If Terumah becomes mixed into Chulin, the entire mixture generally becomes prohibited with the strictures of Terumah. Terumah only becomes Batel (canceled) if one part of Terumah falls into at least 100 parts of Chulin. Even if the Terumah is Batel, it is forbidden for non-Kohanim to eat the entire mixture; the equivalent of the amount of Terumah that fell in must first be removed from the mixture ("Ta'aleh" - lit. it shall be picked up [out of the mixture]), to be given to a Kohen.
(b)If the percentage of Terumah that fell into the Chulin was greater than one in one hundred, the entire mixture is known as Meduma (lit. mixed) and is forbidden to be eaten by non-Kohanim. It can only be sold to Kohanim at a loss, as the price of Terumah is lower than that of Chulin, due to small demand.
(c)According to Tosfos in Chulin 99a DH Ein, this law applies only if the Terumah was the same type of food as the Chulin; otherwise Terumah is Batel just like any other Isur (Batel b'Shishim, one part into sixty).
22)[line 31]ירקבוYERAKVU- it must be left to rot
23)[line 31]והוינן בבהV'HAVINAN BAH- and we ask about it
24)[line 35]טרודא הוא דֵיןTARODA HU DEIN- this one (i.e. Reish Lakish) is a troublesome person
25)[line 35]סליקו לאיגראSELIKU L'IGRA- they went up to the roof
26)[line 36]שלפוה לדרגא מתותיהSHALFUHA L'DARGA MI'TUSEI- he (either Rebbi Chiya bar Zarnokei or Rebbi Shimon ben Yehotzadak) pulled up the ladder from under him
27)[line 39]מידי דהוה אשלשה רועי בקר, ורבנן אחושבנייהו סמוךMIDI D'HAVAH A'SHELOSHAH RO'EI VAKAR, V'RABANAN A'CHUSHBENAIHU SAMUCH- similar to the incident of the three cattle shepherds (where the information that they provided proved to the Rabanan that the year needed a leap month - Daf 18b), but the Rabanan [did not rely on their statements; they] relied on their calculations
28)[line 41]הדור אימנו רבנן ועברוה לההוא שתאHADUR IMNU RABANAN V'IBRUHA LEHA'HU SHATA- in that case, the seven judges then voted and made the year a leap year
29)[line 42]וקשר רשעים אינו מן המניןKESHER RESHA'IM EINO MIN HA'MINYAN- wicked members of a group are not counted
30)[line 43]דא עקאDA AKA- that is the trouble [that you call them wicked, when they are actually extremely righteous and worthy of sitting on a Beis Din to declare a leap year] (see MARGOLIYOS HA'YAM)
31)[line 45]ואי קרי לכו רועי צאן, מאי אמינא ליה?V'IY KARI LECHU RO'EI TZON, MAI AMINA LEI- and if he called you shepherds of sheep, what should I have said to him? (i.e. you were much too generous in your Limud Zechus of the two people who were seen transgressing the prohibitions of the Shemitah year. If they were great righteous people, then you indeed had an obligation to be Melamed Zechus even with an implausible excuse. However, from the information at hand, it seems that they were not.)
32)[line 46]שבנאSHEVNA- a minister of Chizkiyahu ha'Melech who was a great Talmid Chacham. He later turned to evil ways and led a rebellion against the king during the war against Sancheriv. As our Gemara relates (on Amud Beis), Sancheriv had him killed. (However, according to Tosfos in Yoma 38b and elsewhere, there were two different people by the name of Shevna.)
33)[line 46]שבנא הוה דריש בתליסר רבותאSHEVNA HAVAH DARISH BI'TLEISAR RIVEVASA- Shevna taught in a Yeshiva with 130,000 students
34)[line 47]כתב שבנא פתקאKASAV SHEVNA PISKA- Shevna wrote a note
35)[line 48]שדא בגיראSHADA B'GIRA- he shot the note on an arrow [into the camp of Sancheriv]
36)[line 48]שבנא וסיעתו השלימו...SHEVNA V'SIYATO HISHLIMU...- [the text of the message was] "Shevna and his entourage have made peace with you"
37)[line 49]"כִּי הִנֵּה הָרְשָׁעִים יִדְרְכוּן קֶשֶׁת, כּוֹנְנוּ חִצָּם עַל יֶתֶר; [לִירוֹת בְּמוֹ אֹפֶל לְיִשְׁרֵי לֵב]""KI HINEH HA'RESHA'IM YIDRECHUN KESHES, KONENU CHITZAM AL YESER..."- "For, behold, the wicked bend their bow, they make ready their arrow on the string; [that they may shoot in darkness at the upright in heart]" (Tehilim 11:2).
38)[line 49]הוה קא מסתפי חזקיהHAVAH KA MISTEFI CHIZKIYAH- Chizkiyah was unsure (i.e. afraid)
39)[line 50]כיון דרובא מימסריKEIVAN D'RUBA MIMSEREI- since the majority [of the people, who are wicked followers of Shevna] will be handed over [to Sancheriv]
40)[line 51]"לֹא תֹאמְרוּן קֶשֶׁר לְכֹל אֲשֶׁר יֹאמַר הָעָם הַזֶּה קָשֶׁר; [וְאֶת מוֹרָאוֹ לֹא תִירְאוּ וְלֹא תַעֲרִיצוּ]""LO SOMRUN, 'KESHER!' L'CHOL ASHER YOMAR HA'AM HA'ZEH KASHER..."- "Do not say, 'It is a conspiracy!' to all that this people shall call a conspiracy; [neither fear their fear, nor be afraid]" (Yeshayah 8:12).
41)[line 53]לחצוב לו קברLACHTZOV LO KEVER- to hew for himself a grave. The graves at the time were hewn in stone. A Me'arah is the term for a collective burial cave. In it there were Kuchin, small burial caves for individual corpses, dug into the walls of the Me'arah. (See Bava Basra 100b et seq. and Background to the Daf there)
42)[line 53]"מַה לְּךָ פֹה וּמִי לְךָ פֹה, כִּי חָצַבְתָּ לְּךָ פֹּה קָבֶר; [חֹצְבִי מָרוֹם קִבְרוֹ, חֹקְקִי בַסֶּלַע מִשְׁכַּן לוֹ]. הִנֵּה ה' מְטַלְטֶלְךָ טַלְטֵלָה גָּבֶר, וְעֹטְךָ עָטֹה""MAH LECHA FOH, U'MI LECHA FOH KI CHATZAVTA LECHA POH KAVER... HINEI HASH-M METALTELCHA TALTELAH GAVER, V'OTECHA ATO"- "What have you here, and whom have you here, that you have cut out for yourself a sepulcher here, [as he who cuts out for himself a sepulcher on the height, carving a habitation for himself in a rock? Behold, HaSh-m] will cause you to wander an intense wandering, and He will make you go around to far-away places" (Yeshayah 22:16-17) - The Gemara learns from the words "v'Otecha Ato" that Shevna contracted Tzara'as.
43)[line 54]טלטולא דגברא קשי מדאיתתאTILTULA D'GAVRA KASHI MID'ITESA- displacement is more taxing on a man than on a woman (see IYUN YAKOV)
44)[line 56]"[וְהַצָּרוּעַ אֲשֶׁר בּוֹ הַנֶּגַע...] וְעַל שָׂפָם יַעְטֶה""V'AL SAFAM YA'TEH"- "[And the clothes of the Metzora who has the affliction shall be torn and his head shall be uncut,] and until his lips he shall cover [his head, and he shall call out 'Tamei, Tamei']" (Vayikra 13:45).
45)[line 56]"צָנוֹף יִצְנָפְךָ צְנֵפָה כַּדּוּר אֶל אֶרֶץ רַחֲבַת יָדָיִם; [שָׁמָּה תָמוּת וְשָׁמָּה מַרְכְּבוֹת כְּבוֹדֶך, קְלוֹן בֵּית אֲדֹנֶיךָ]""TZANOF YITZNOFCHA TZENEFAH KADUR EL ERETZ RACHAVAS YADAYIM, [SHAMAH TAMUS V'SHAMAH MARKEVOS KEVODECHA, KELON BEIS ADONECHA]"- "He will violently turn and toss you like a ball into a wide land; [there you shall die, and there the chariots of your glory [shall disintegrate, you, who are] the shame of your master's house!]" (Yeshaya 22:18).
46)[last line]אחדיה לדשא באפי משרייתיהACHDEI L'DASHA B'APEI MASHIRYASEI- he (Gavriel) closed [and locked] the door in the face of his (Shevna's) legion
47)[line 1]הדרו ביHADRU VI- they have [apparently] retracted [their promises of support for] me
48)[line 2]אחוכי קא מחייכת בןACHUCHEI KA MECHAICHAS BAN- you are making fun of us!
49a)[line 4]הקוציםKOTZIM- thorns
b)[line 4]הברקניןBARKANIN- thistles
50)[line 6]"לֶךְ בֹּא אֶל הַסּוֹכֵן הַזֶּה, [עַל שֶׁבְנָא אֲשֶׁר עַל הַבָּיִת]""... LECH BO EL HA'SOCHEN HA'ZEH, [AL SHEVNA ASHER AL HA'BAYIS]"- "[Thus said HaSh-m Tzevak-os,] 'Go to this steward, to Shevna, who is over the house, [and say…]" (Yeshayah 22:15).
51)[line 7]"כִּי הַשָּתוֹת יֵהָרֵסוּן, צַדִּיק מַה פָּעָל""KI HA'SHASOS YEHARESUN, TZADIK MAH PA'AL?"- "If the foundations are destroyed, what can the righteous one do?" (Tehilim 11:3)
52)[line 15]אבן היתה שם מימות נביאים הראשוניםEVEN HAYESAH SHAM MI'YEMOS NEVI'IM HA'RISHONIM- a certain rock (the Even ha'Shesiyah) was there from the days of the early prophets (when it was discovered)
53)[line 18]"... כִּי לַה' מְצוּקֵי אֶרֶץ וַיָּשֶׁת עֲלֵיהֶם תֵּבֵל""... KI LA'SH-M METZUKEI ERETZ, VA'YASHES ALEIHEM TEVEL"- "[He raises up the poor from the dust, and lifts up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory;] for the pillars of the earth are HaSh-m's, and He has set the world upon them." (Shmuel I 2:8) - The righteous are called the pillars of the earth.
54)[line 19]ואיבעית אימא מהכאV'IYBA'IS EIMA ME'HACHA- and it is possible to learn it (that Tzadikim are called Shasos, i.e. are known as the foundation of the world) from this [verse]
55)[line 20]"[גַּם זֹאת מֵעִם ה' צ-בקות יָצָאָה;] הִפְלִיא עֵצָה הִגְדִּיל תּוּשִׁיָּה""... HIFLI ETZAH, HIGDIL TUSHIYAH"- "[This also comes forth from HaSh-m Tz-vakos,] Who is wonderful in counsel, and excellent in wisdom" (Yeshayah 28:29) - "Tushiyah" refers to the Torah and those who learn it, and is similar to the word "Tashtis" - "foundation."
56)[line 21]מתשת כחו של אדםMATESHES KOCHO SHEL ADAM- it weakens the strength of a man
57)[line 22]שניתנה בחשאיSHE'NITNAH B'CHASHAI- that were given in secrecy (specifically, the second Luchos)
58)[line 23]דברים של תוהו שהעולם משותת עליהםDEVARIM SHEL TOHU SHEHA'OLAM MESHUTAS ALEIHEM- things without substance (the speech, Kevayachol, of HaSh-m, e.g. "Yehi Or" - "Let there be light") upon which the world was founded
59)[line 25]מחשבה מועלת אפילו לדברי תורהMACHSHAVAH MO'ELES AFILU L'DIVREI TORAH- (a) thoughts, worries [about one's livelihood] are successful [in causing one to forget whatever one has learned,] even with regard to one's Torah learning (RASHI, 1st explanation); (b) thoughts, plans [to accomplish a specific amount] are successful [in counteracting those plans,] even with regard to one's Torah learning
60)[line 25]"מֵפֵר מַחְשְׁבוֹת עֲרוּמִים, וְלֹא תַעֲשֶׂינָה יְדֵיהֶם תּוּשִׁיָּה""MEFER MACHSHEVOS ARUMIM V'LO SA'ASENAH YEDEIHEM TUSHIYAH"- "He abolishes the thoughts of the cunning and their hands do not carry out their plans." (Iyov 5:12) - As above, the word "Tushiyah" refers to the Torah.
61)[line 31]הכרזהHACHRAZAH- proclamation [in Beis Din, that the person is disqualified from testifying]
62a)[line 36]בגזלן דרבנןGAZLAN D'RABANAN- a robber according to the decrees of the Rabanan, such as those listed in our Mishnah
b)[line 36]בגזלן דאורייתאGAZLAN D'ORAISA- a robber, who brazenly burglarizes and takes the possessions of others by force
63)[line 36]סימן דב"ר ועריו"ת גנ"בSIMAN DeVe"R V'ARaYO"S GaNa"V- this is a mnemonic device for remembering the following three statements of Rav Nachman, with regard to additional people who are qualified or disqualified to testify:
1.Devar refers to "Ochlei Davar Acher..." (line 37)
2.v'Arayos refers to "he'Chashud Al ha'Arayos..." (line 39)
3.Ganav refers to "Ganav Nisan v'Ganav Tishrei..." (line 44)
64)[line 37]אוכלי דבר אחרOCHLEI DAVAR ACHER- (lit. those who eat "that other thing," which usually refers to pork) those who accept charity from Nochrim
65a)[line 37]בפרהסיאB'FARHESYA- in public
b)[line 38]בצינעהB'TZIN'A- in private
66)[line 40]עני מרי!ANEI MORI!- Answer [me,] my master!
67)[line 40]ארבעין בכתפיה, וכשר?ARBE'IN B'CHASFEI, V'CHASHER?!- [as a punishment for the rumor that has been spreading about him, he receives] forty [lashes] on his shoulder (Makas Mardus - see Background to Kidushin 70:32 - which are not necessarily forty in number), and he is still qualified [to testify]? (The Gemara - Kidushin 81a - rules that a person is whipped for a bad rumor about illicit relations that spreads about him)
68a)[line 42]לאפוקהL'AFUKAH- (lit. to cause her to go out [of the status of marriage]) to testify about a woman that she is not married
b)[line 42]לעיולהL'AYULAH- (lit. to cause her to go up or in [to the status of marriage]) to testify about a woman that she is married
69)[line 43]"מַיִם גְּנוּבִים יִמְתָּקוּ, [וְלֶחֶם סְתָרִים יִנְעָם]""MAYIM GENUVIM YIMTAKU [V'LECHEM SESARIM YIN'AM]"- "Stolen waters are sweet, [and bread eaten in secret is pleasant]" (Mishlei 9:17).
70)[line 44]באריסאARISA- a sharecropper, a hired field laborer who receives a percentage (1/2, 1/3, or 1/4) of the produce of the field
71)[line 45](איכריה) [איכרוהי] דרב זביד(IKAREI) [IKAROHI] D'RAV ZEVID- the laborer[s] of Rav Zevid (who do not work for a percentage of the crops, and are not meant to take any produce)
72)[line 45]קבא דשַׂעֲרֵיKAVA D'SA'AREI- a Kav measure of barley
73)[line 46]קיבורא דאהיניKIBORA D'AHINEI- a cluster of dates
74)[line 46]קבוראיKEVURA'EI- gravediggers
75)[line 47]עצרתATZERES- Shavuos
76)[line 47]שמתינהוSHAMTINHU - we have placed him in excommunication (SHAMTA / NIDUY)
(a)The minimum period of Niduy is thirty days in Eretz Yisrael, or seven days in Bavel and elsewhere. If the Menudeh does not repent from his ways, he is put into Niduy for a second thirty-day period. If he still does not repent, he is then put into Cherem. The laws of Cherem are much more stringent.
(b)No one may come within four Amos of the Menudeh, except for his wife and family. He is not permitted to eat or drink with other people, nor is he included in a Zimun or any other Mitzvah that requires a quorum of ten men. He may not wash his clothes, shave or take a haircut or wear shoes. Learning and teaching Torah, however, are permitted, as well as engaging in work. The last two are not permitted to a Muchram, who must learn by himself and engage in work to the minimum that will provide him daily sustenance. People may speak with the Menudeh or the Muchram unless Beis Din specifically prohibits it.
(c)Even if the period of Cherem or Niduy has ended, a person remains in Niduy or Cherem until he is permitted by three commoners or by an expert sage (SHULCHAN ARUCH Yoreh De'ah 334:27 and REMA ibid. 334:24).