[94a - 52 lines; 94b - 57 lines]
1)[line 5]איבעותIV'US- they were frightened
2)[line 5]מזלייהו חזוMAZALAIHU CHAZU- their spiritual counterparts saw
3)[line 8]מאי תקנתיהMAI TAKANTEI- what is the remedy for him?
4)[line 8]לינשוף מדוכתיהLINSHOF MI'DUCHTEI- he should jump from his place
5)[line 8]גרמדיGARMIDEI- Amos
6)[line 9]ליקריLIKRI- he should read or recite
7)[line 9]במקום טינופתBI'MEKOM TINOFES- in a place of filth
8)[line 10]עיזא דבי טבחא שמינא מינאיIZA D'VEI TABACHA SHEMEINA MINAI- [he should say the following incantation:] the goat of the slaughterhouse is fatter than I
9)[line 13]מ"ם שבאמצע תיבהMEM SHEB'EMTZA TEIVAH- the letter Mem that appears in the middle of the word
10)[line 14]סתוםSASUM- closed
11)[line 15]מדת הדיןMIDAS HA'DIN- the Divine attribute of justice
12)[line 23]"מכנף הארץ זמרת שמענו צבי לצדיק, [ואמר רזי לי רזי לי, אוי לי; בגדים בגדו ובגד בוגדים בגדו]""MI'KENAF HA'ARETZ ZEMIROS SHAMANU TZVI LA'TZADIK, VA'OMAR RAZI LI RAZI LI, OY LI; BOGDIM BAGADU U'VEGED BOGDIM BAGADU" - "From the edge of the earth we heard songs: 'Glory to the righteous one', and I said, 'the secret is Mine, the secret is Mine, woe is to Me, treacherous people have dealt treacherously, they have indeed dealt treacherously'" (Yeshayah 24:16) (CHIZKIYAHU: The Era of Mashi'ach?)
(a)The verse refers to the approach of the era of Mashi'ach. The Gemara here expounds the verse as the earth's plea to HaSh-m to crown Chizkiyahu as the Mashi'ach. It translates the words, "Tzvi la'Tzadik," as, "Fulfill the desire (Tzvi) of the righteous one (Chizkiyahu)."
(b)HaSh-m proclaims, "The secret is Mine, the secret is Mine" - the time of the era of Mashi'ach is known only to Him, and that only He knows what is preventing the arrival of the Mashi'ach.
(c)HaSh-m adds that the reason why Mashi'ach has not yet come is that "treacherous people have dealt treacherously, they have indeed dealt treacherously."
13)[line 24]שר העולםSAR HA'OLAM- the name of a specific Mal'ach (angel)
14)[line 25]בת קולBAS KOL - a heavenly voice, a minor form of prophecy
One of the lower forms of prophecy is called Bas Kol (lit. echo), where certain individuals of a high spiritual status hear a Heavenly voice. The Gemara in numerous places cites instances when a Bas Kol was heard, relaying information from the heavens to the earth.
15)[line 29]בזוזי ובזוזי דבזוזיBEZUZEI U'VEZUZEI D'VEZUZEI- until plunderers come and then other plunderers of plunderers come. This means that (a) successive waves of plunderers will torment the Jewish people before Mashi'ach arrives (RASHI); (b) the first group of plunderers as well as the Jews themselves will be plundered by a successive wave of plunderers (ARUCH); (c) the Mashi'ach cannot come until the kingship of Edom is spread out over the entire world for nine months. The first set of plunderers refers to the nations of the world, and the plunderers of the plunderers are the people of Edom who, in the future, will plunder the first plunderers until their kingship is spread over the entire world (BEN YEHOYADA).
16)[line 29]"משא דומה; אֵלַי קורא משעיר, שומר מה מלילה שומר מה מליל""MASA DUMAH; ELAI KOREI MI'SE'IR, SHOMER MAH MI'LAILAH SHOMER MAH MI'LEIL"- "The prophecy of Dumah: One calls to me from Seir: 'Watchman, what of the night? Watchman, what of the night?'" (Yeshayah 21:11).
17)[line 31]הממונה על הרוחותHA'MEMUNEH AL HA'RUCHOS- the Mal'ach (angel) appointed over souls
18)[line 32]נתקבצוNISKABTZU- they are gathered (the souls)
19)[line 33]"אמר שמר, אתא בקר וגם לילה; אם תבעיון בעיו שבו אתיו""AMAR SHOMER, ASA VOKER V'GAM LAILAH; IM TIV'AYUN B'AYU SHUVU ESAYU" - "The watchman said, 'The morning comes, and also the night; if you will but request, request; return, come back'" (Yeshayah 21:12) (WATCHING FOR THE REDEMPTION)
(a)HaSh-m (the Watchman) said, "The redemption (morning) comes, but only after a long exile (the night) comes." (RASHI, first explanation)
(b)HaSh-m said, "The redemption and building of the second Beis ha'Mikdash (morning) comes, but afterwards comes another exile." (RASHI, second explanation)
(c)HaSh-m said, "Reward (morning) comes for the righteous, and punishment (night) comes for the wicked." (RASHI, third explanation)
20)[line 34]גנאיGENAI- disgrace
21)[line 35]וסייעתוV'SIYATO- and his entourage
22)[line 36]"ויאמר יתרו ברוך ה' אשר הציל אתכם""VA'YOMER YISRO BARUCH HASH-M ASHER HITZIL ESCHEM"- "And Yisro said, 'Blessed is HaSh-m Who saved you'" (Shemos 18:10).
23)[line 37]ששים ריבואSHISHIM RIBO- sixty myriads (the 600,000 Jews who left Mitzrayim)
24)[line 37]"ויחד יתרו""VA'YICHAD YISRO"- "And Yisro rejoiced" (Shemos 18:9).
25)[line 37]חרב חדה על בשרוCHEREV CHADAH AL BESARO- a sharp sword on his flesh. This means that Yisro circumcised himself. (RASHI)
26)[line 38]חדודים חדודיםCHIDUDIM CHIDUDIM- his flesh was covered with wrinkles, for he was pained at the destruction of Mitzrayim. (RASHI)
27)[line 38]היינו דאמרי אינשיHAINU D'AMREI INSHI- this is as people say
28)[line 38]גיורא עד עשרה דרי לא תבזה ארמאיקמיהG IYORA AD ASARA DARI LO T'VAZEH ARAMAI KAMEI- do not disgrace an Aramean (Nochri) in front of a convert [even] until ten generations. (RABEINU BACHYE, as cited by the GILYON HA'SHAS, suggests that Yisro was a tenth-generation descendant of Mitzrayim, the son of Cham. Although he was not an Egyptian, it still pained Yisro to hear what happened to the Egyptians even though he was removed from their line by ten generations.)
29)[line 40]ויפרעV'YIPARA- and he will punish
30)[line 41]פלא יועץPELE YO'ETZ- wondrous advisor
31)[line 41]אל גבורEL GIBOR- mighty warrior
32)[line 41]אבי עדAVI AD- everlasting father
33)[line 41]שר שלוםSAR SHALOM- prince of peace
34)[line 41]שחזקו י-הSHE'CHIZKO KAH- that HaSh-m strengthened him
35)[line 42]תגלת פלאסר, פלנאסר, שלמנאסר, פול, סרגון, אסנפרTIGLAS PIL'ESER, PILN'ESER, SHALMANESER, PUL, SARGON, ASNAPAR - these are the other names of Sancheriv. They appear in various narratives throughout Tanach (NAMES OF SANCHERIV)
(a)TIGLAS PIL'ESER - "And in the days of Pekach ben Remalyahu [King of Yisrael], the king of Assyria, Tiglas Pil'eser, came and took Iyun, Avel, Beis Ma'achah, Yano'ach, Kedesh and Chatzor, Gil'ad and the Galil, all the Land of Naftali, and he exiled them to Assyria" (Melachim II 15:29) - This verse refers the second of the three exiles that Tiglas Pil'eser (Sancheriv) brought upon the Ten Tribes. (The first involved the populace of Ever ha'Yarden: Reuven, Gad, and half of Menasheh, and the golden calves that Yerav'am ben Nevat had set up in Dan.) The second exile comprised the tribes of Asher, Yisachar and Zevulun, as well as the second golden calf that Yerav'am had set up in Beis El. The third exile took place later, in the days of Chizkiyahu ha'Melech, when Sancheriv exiled the tribes of Efrayim and Menasheh, effectively ending the kingdom of the Ten Tribes in Shomron.
(b)PILN'ESER - "And Tilgas Piln'eser came against him, and he oppressed him, but he did not support him" (Divrei ha'Yamim II 28:20) - Following the civil war, Pekach ben Remalyahu attacked the army of Yehudah. They were then attacked by Edom and the Pelishtim. Edom took captives from the Jewish people while the Pelishtim captured many of their towns. All this was Divine retribution against Achaz, who caused the Jewish people to sin publicly through his widespread idolatry. HaSh-m punished the Jewish people and sent enemies to humiliate them. Achaz sent a request for help to Piln'eser (Sancheriv), the king of Assyria. Although Piln'eser did attack the Syrians, he did not help Achaz when help was needed most. In addition, Achaz was forced to give him a portion of the treasury of the Beis ha'Mikdash and of the king's treasury.
(c)SHALMANESER - "And he (Hoshe'a ben Eilah) did evil in the eyes of HaSh-m, albeit not like the other kings of Yisrael who preceded him. Shalmaneser, the king of Assyria, rose up against him, and Hoshe'a became his vassal and had to send him a tribute" (Melachim II 17:2-3) - Hoshe'a ben Eilah had been appointed governor by Shalmaneser (Sancheriv) in the fourth year of the reign of Achaz (the father of Chizkiyahu), the king of Yehudah. In the twelfth year of his reign, Hoshe'a rebelled against Sancheriv, who immediately attacked and subdued him, as the verse describes. Sancheriv then attached Shomron, the capital of Yisrael, and after a siege that lasted three years, he sent the remaining Ten Tribes into exile, the third and final exile that Sancheriv perpetrated.
(d)PUL - "Pul, the king of Assyria, came upon the land, and Menachem (king of Yisrael) pledged to give to Pul one thousand talents of silver so that he would assist him, to strengthen the kingdom in his hand" (Melachim II 15:19). Menachem, one of the wicked kings who ruled over the kingdom of Yisrael in the capital city Shomron, paid Pul (Sancheriv), king of Assyria, a huge sum to assist him in defending his kingdom. He placed the sum as a tax upon the people.
(e)SARGON - "In the year that Tartan came to Ashdod, when Sargon, king of Assyria, sent him, and he waged war with Ashdod and conquered it" (Yeshayah 20:1) - This verse introduces the prophecy of Yeshayah in which HaSh-m told him to walk "naked and barefoot" as a sign that the peoples of Mitzrayim and Kush will go thusly into the hands of their captors. This prophecy occurred in the year that Sargon (Sancheriv), the king of Assyria, sent his general Tartan to conquer the region of Ashdod, which was three years before the downfall of Sancheriv.
(f)ASNAPAR - "And the remaining nations whom the great and venerated Asnapar had exiled and settled in the cities of Shomron, along with the rest of the residents of the trans-Euphrates region and the city of Che'enes" (Ezra 4:10) - Koresh, the king of Persia, had granted Zerubavel permission to rebuild the Beis ha'Mikdash. Its construction was well under way until orders were given by the king to stop. A group of people whom Asnapar (Sancheriv) had exiled to Shomron many years earlier, joined by residents of other towns in the area between Bavel and Eretz Yisrael, sent a strong letter of protest to Achashverosh (the successor of Koresh). In that letter, they "reminded" him how, throughout history, Yisrael had dominated the region and had subjugated all other kingdoms in the area. They warned him that if the Jews were allowed to rebuild their Temple and have autonomy in their land, they would rebel against him, stop paying taxes, and overthrow his kingdom. At that point, Achashverosh withdrew his permission and the work remained idle for another eighteen years.
36)[line 43]שסיחתו ריבSHE'SICHASO RIV- his speech was quarrelsome. Sancheriv's words provoked contention; his speech caused discord between Chizkiyahu and his subjects so that they would be more likely to surrender.
37)[line 43]שסח וניחר דברים כלפי מעלהSHE'SACH V'NICHER DEVARIM KELAPEI MA'ALAH- he spoke and reviled HaSh-m
38)[line 45]"עד באי ולקחתי אתכם אל ארץ כארצכם...""AD BO'I V'LAKACHTI ESCHEM EL ERETZ K'ARTZECHEM, [ERETZ DAGAN V'SIROSH, ERETZ LECHEM U'CHERAMIM, ERETZ ZEIS YITZHAR U'DEVASH; VI'CHEYU V'LO SAMUSU, V'AL TISHME'U EL CHIZKIYAHU KI YASIS ESCHEM LEIMOR 'HASH-M TATZILEINU!']"- "Until I come and take you to a land just like your land, [a land of grain and wine, a land of bread and vineyards, a land of oil-laden olives and date-honey; and you will live and not die. And do not listen to Chizkiyahu when he tries to convince you saying, 'HaSh-m will save us!']" (Melachim II 18:32) - These words were part of the blasphemous speech of Ravshakei, an apostate Jew who served as the general of the army of Sancheriv. The only positive aspect of his speech, which was not his own words but the words of his master, Sancheriv, was his inferred praise of Eretz Yisrael. For this HaSh-m rewarded Sancheriv by conferring upon him the title "the great and venerated Asnapar" (Ezra 4:10).
39)[line 45]פיקחPIKE'ACH- wise
40)[line 46]טיפשTIPESH- fool
41)[line 47]משקרתMESHAKERES- he is lying
42)[line 47]מאי רבותיהMAI REVUSEI- what is the advantage? (How could the preferred land induce them to leave Eretz Yisrael? Sancheriv acted foolishly, since what he said was not a strong inducement to surrender.)
43)[line 47]להיכא אגלי להוL'HECHA IGLI LEHU- to where did he exile them?
44)[line 48]כי מטו שושKI MATU SHOSH- when they reached Shosh
45)[line 48]שויא כי ארעיןSHAVYA KI AR'IN- it is equal to our land (Eretz Yisrael)
46)[line 49]כעלמיןK'ALMIN- like our world; i.e. this land is like our homeland, Eretz Yisrael. "Almin" alludes to Yerushalayim, which is called "Beis Olamim," the Eternal House, because Yerushalayim's sanctity is eternal.
47)[line 49]על חד תריןAL CHAD TREIN- (lit. for every one is two) [When they arrived at Shosh Trei they said,] "This is twice as good as Eretz Yisrael."
48)[line 49]"ותחת כבודו יקד יקוד כיקוד אש""V'SACHAS KEVODO YEKAD YEKOD KI'YEKOD ESH"- "... and under his glory shall be kindled a burning like the burning of fire." (Yeshayah 10:16) - The word "Tachas" (under) is a subject of disagreement among the Amora'im; does it mean "under" or "instead of"?
49)[line 50]תחת כבודוTACHAS KEVODO- beneath his honor [he was burned]. This means that only the bodies of the Assyrian soldiers were burned, but not their clothes. (The Midrash says that the reason why the clothes of the Assyrians remained untouched was because Shem, the ancestor of Assyria, covered his father Noach when he was sleeping unclothed (Bereishis 9:23). As a reward for his deed, the clothes of Shem's descendants merited special protection.
50)[line 50]קרי ליה למאניה מכבדותיKARI L'MANEI MECHABDOSAI- he called his garments "the objects that honor me."
51)[line 51]כשריפת בני אהרןK'SEREIFAS BENEI AHARON- like the burning of the two sons of Aharon (see Vayikra 10:1-5)
52)[line 51]שריפת נשמה וגוף קייםSEREIFAS NESHAMAH V'GUF KAYAM- the burning of the Neshamah (soul), and the body remains intact
53)[line 52]שחירף בעצמוSHE'CHIREF B'ATZMO- he (Pharaoh) himself blasphemed (and he did not send someone of a lower stature to blaspheme)
54)[line 1]שליחSHALI'ACH- messenger
55)[line 2]"מי ה' אשר אשמע בקולו""MI HASH-M ASHER ESHMA B'KOLO"- "Who is HaSh-m that I should listen to His voice?" (Shemos 5:2).
56)[line 6]"ביד מלאכיך חרפת ה'""B'YAD MAL'ACHECHA CHERAFTA HASH-M"- "Through your emissaries you insulted HaSh-m, [and you said: With my multitude of chariots I ascended the highest mountains, to the ends of the Lebanon Forest, and I will [now] cut down its tallest cedars, its choice cypresses. And I will come to its ultimate inn, the forest of his fruitful field]" (Melachim II 19:23) - This was HaSh-m's response to Ravshakei's blasphemy, which he spoke as the messenger of Sancheriv. (See above, entry #38.) After he received word of the blasphemous speech, Chizkiyahu ha'Melech prayed fervently to HaSh-m and sent the messengers who had brought him the news of Ravshakei's blasphemy to Yeshayah ha'Navi for further instructions. After issuing a stinging attack against Sancheriv for daring to insult HaSh-m and Yisrael in the brazen manner that he did, the prophet informed the king that his prayers had been answered, and he assured the king that he had nothing to fear. Sure enough, Sancheriv, the king of Assyria, was forced to return to his country immediately to repulse an attack by Tarhakei, king of Kush. He later returned to besiege Yerushalayim with one of the largest armies ever mobilized (see next entry).
57)[line 7]"ויצא מלאך ה' ויך במחנה אשור מאה ושמונים וחמישה אלף...""[VA'YEHI BA'LAILAH HA'HU] VA'YETZEI MAL'ACH HASH-M VA'YACH B'MACHANEH ASHUR ME'AH U'SHEMONIM VA'CHAMISHAH ALEF, [VA'YASHKIMU BA'BOKER V'HINEI KULAM PEGARIM MESIM" - "[And it came to pass on that night] that an angel of HaSh-m went and struck dead in the camp of Assyria one hundred and eighty five thousand, [and they (the few survivors) arose in the morning, and behold all of them were corpses]" (Melachim II 19:35) (THE MIRACULOUS DOWNFALL OF SANCHERIV'S ARMY)
(a)Sancheriv returned from warding off an attack against his country Assyria (see previous entry). He encamped in Nov (a town near Yerushalayim) with the intention of taking up the siege of Yerushalayim where he had left off. It was on the following night that this episode took place. The Chachamim explain that the one hundred and eighty five thousand men were not plain soldiers, but officers. This would mean that the total number of dead must have run into millions.
(b)The angel (Micha'el) burned their bodies, leaving their clothes intact. This was because Ashur (Assyria) descended from Shem, who, together with Yefes, had covered Noach's body when they discovered him lying naked in his tent. Therefore, HaSh-m ordered the angel to burn their bodies but not their clothes.
(c)Sancheriv returned in disgrace to Assyria, together with his two sons. A short while later, he was murdered by his own two sons as he went to worship in the temple of his god, Nisroch (which was a plank from Noach's boat, which had settled on Mount Ararat, in Sancheriv's territory).
(d)The Midrash relates that his sons assassinated him because they heard him say that if Nisroch would save him from the princes (whose sons had died because of Sancheriv), then he would sacrifice his own two sons to his god as a thanksgiving offering.
58)[line 11]אחריבACHARIV- I will destroy
59)[line 11]דירה של מטהDIRAH SHEL MATAH- the lower dwelling place. This refers to HaSh-m's dwelling place in this world, the Beis ha'Mikdash.
60)[line 12]דירה של מעלהDIRAH SHEL MA'ALAH- the upper dwelling place. This refers to HaSh-m's Heavenly abode (see Maharsha)
61)[line 13]"עתה המבלעדי ה' עליתי על המקום הזה להשחיתו ה' אמר אלי עלה על הארץ הזאת והשחיתה""ATAH HA'MIBAL'ADEI HASH-M ALISI AL HA'MAKOM HA'ZEH L'HASH'CHISO? HASH-M AMAR LI: ALEI AL HA'ARETZ HA'ZOS V'HASH'CHISAH!"- "And now, is it without HaSh-m that I came against this place to destroy it? HaSh-m told me: Arise against this land and destroy it!" (Melachim II 18:25)
62)[line 18]אלמלא תרגומאILMALEI TARGUM- if not for the Aramaic translation
63)[line 19]חלף דקץ עמא הדין במלכותא דבית דוד דמדבר להון בנייח כמי שילוחא דנגדין בנייח ואיתרעיאו ברצין ובר רמליהCHALAF D'KATZ AMA HA'DEIN B'MALCHUSA D'VEIS DAVID D'MADBER LEHON B'NAYACH K'MEI SHILOCHA D'NAGDIN B'NAYACH- because the nation despised the kingship of Beis David, which led them gently like the waters of the Shiloach that flow gently [and preferred Retzin (the king of Aram) and Ben Remalyahu (the king of the Ten Tribes). This Targum of the verse explains the words, "rejecting the waters of the Shiloach," which, otherwise, would have been incomprehensible. (See Rashi to Yeshayah 8:6.)
64)[line 25]מ' סאהARBA'IN SE'AH - forty Se'ah. A Se'ah is a dry measure. 40 Se'ah is approximately 500 liters. (DRY MEASURES)
(a)The following is a list of measures of volume used in the Mishnah and Gemara:
1.1 Kor (= 1 Chomer) = 30 Se'in
2.1 Lesech = 15 Se'in
3.1 Eifah = 3 Se'in
4.1 Se'ah = 6 Kabin
5.1 Tarkav (= Trei v'Kav, or 3 Kabin) = 12 Lugin
6.1 Kav = 4 Lugin
7.1 Log (= 1 Rova) = 4 Revi'iyos = 6 Beitzim
8.1 Beitzah = 2 or 3 k'Zeisim, according to the varying opinions
(b)In modern-day measures, the k'Zayis is approximately 0.025, 0.0288 or 0.05 liters, depending upon the differing Halachic opinions. Thus, 1 Se'ah = 7.2, 8.29 or 14.4 liters, according to the various opinions.
65)[line 26]גוזלותGOZLOS- birds
66)[line 27]בקינוח סעודהB'KINU'ACH SE'UDAH- as dessert; alt. as an appetizer
67)[line 28]לטרא ירקLITRA YEREK- a pound of vegetables. (A Litra is a Roman Libra, or a pound.)
68)[line 29]איענישIY'ANISH- he was punished. The Gemara here does not ask why Sancheriv was punished, since we already know that he was punished because of his blasphemy. Rather, the Gemara asks, for what sin what his entire army punished? (MARGOLIYOS HA'YAM)
69)[line 29]אעשרת שבתיםA'ASERES HA'SHEVATIM- concerning the Ten Tribes
70)[line 29]איתנביISNABI- he was prophesizing
71)[line 30]איהו יהיב דעתיהIHU YAHIV DA'ATEI- he set his mind [to conquer Yerushalayim]
72)[line 30]"כי לא מועף לאשר מוצק לה""KI LO MU'AF LA'ASHER MUTZAK LAH"- "For there is no weariness for the one who oppresses her" (Yeshayah 8:23).
73)[line 31]עייףAYEF- weary
74)[line 31]המציק להHA'MATZIK LAH- who oppresses it
75)[line 33]שהקלו מעליהםSHE'HEKELU ME'ALEHEM- that lightened from upon themselves
76)[line 33]עול צתורהOL TORAH- the yoke of Torah
77)[line 33]שהכבידוSHE'HICHBIDU- increased
78)[line 34]וראוייןV'RA'UYIN- and they are worthy
79)[line 34]נסNES- miracle
80)[line 34]כעוברי היםK'OVREI HA'YAM- like those who passed through the [Reed] Sea
81)[line 34]וכדורכי הירדןUCH'DORCHEI HA'YARDEN- and like those who walked across the [dried up] Jordan River (when Benei Yisrael entered Eretz Yisrael)
82)[line 34]חוזר בוCHOZER BO- renounce
83)[line 34]מוטבMUTAV- good
84)[line 35]"אחרי הדברים והאמת האלה בא סנחריב מלך אשור ויבא ביהודה ויחן על הערים הבצורות ויאמר לבקעם אליו""ACHAREI HA'DEVARIM VEHA'EMES HA'ELEH BA SANCHERIV MELECH ASHUR VA'YICHAN AL HE'ARIM HA'BETZUROS, VA'YOMER L'VIK'AM ELAV"- "After these events and show of faith, Sancheriv, king of Assyria, came and encamped against all the fortified cities (in Yehudah), with the intention of breaching them for himself" (Divrei ha'Yamim II 32:1) - This verse introduces Sancheriv's final attack on Yerushalayim.
85)[line 35]גליל בגויםGALIL BA'GOYIM- the scorn of the nations
86)[line 36]האי רישנא להאי פרדשנאHAI RISHNA L'HAI PARDASHNA- this is the reward for this nobleman
87)[line 37]שקפץSHE'KAFATZ- (lit. that he jumped). HaSh-m purposely sought to bring Sancheriv to Jerusalem to cause his downfall.
88)[line 37]מייתינא ליהMAISINA LEI- I will bring him
89)[line 37]ומסרנא ליה בידךU'MASRANA LEI B'YADACH- and I will deliver him (Sancheriv) into your hand
90)[line 38]לא הוא בעינאLO HU BA'INA- I do not want him
91)[line 38]ביעתותיהBI'ATUSEI- his fear
92)[line 38]ונשבעV'NISHBA- and he swore
93)[line 41]אבוסEVUS- trough
94)[line 42]חובלCHUBAL- was broken
95)[line 42]שמנוSHEMANO- his oil
96)[line 42]שהיה דולקSHE'HAYAH DOLEK- that was burning
97)[line 42]בבתי כנסיותB'VATEI KENESIYOS- in synagogues
98)[line 43]ובבתי מדרשותUV'VATEI MIDRASHOS- and in study halls
99)[line 43]נעץNA'ATZ- he stuck
100)[line 43]חרבCHEREV- sword
101)[line 43]עוסקOSEK- entirely involved in learning
102)[line 43]ידקרYIDAKER- he will be stabbed
103)[line 44]בדקוBADKU- they checked
104)[line 44]מצאוMATZU- they found
105)[line 44]עם הארץAM HA'ARETZ- ignoramus
106)[line 44]תינוקTINOK- child
107)[line 45]בקיאיןBEKI'IN- experts
108)[line 45]בהלכות טומאה וטהרהB'HILCHOS TUM'AH V'TAHARAH- in the [very complicated] laws of purity and impurity
109)[line 45]דורDOR- generation
110)[line 46]אלףELEF- one thousand
111)[line 46]גפןGEFEN- grapevine
112)[line 47]לשמירושיתL 'SHAMIR V'SHAYIS- for briers and thorns. That is, the land will be neglected by its owners, for they will devote themselves exclusively to Torah study.
113)[line 48]אספו שללכםASFU SHELALCHEM- gather your booty
114)[line 48]לבזוזLI'VZOZ- to plunder
115)[line 48]לחלוקLA'CHALOK- to divide
116)[line 48]החסילHE'CHASIL- the destroying locusts
117)[line 50]מעורבME'URAV- mixed in
118)[line 50]גביםGEVIM- flowing water; ponds
119)[line 52]מסעותMASA'OS- journeys
120)[line 55]הני טובא הוייןHANI TUVA HAVYAN- these, they are many [more than ten] (twelve journeys are mentioned in the verse, and not just ten)
121)[line 56]כגלי היםK'GALEI HA'YAM- like the waves of the sea
122)[line 57]מהאי לא תסתפיME'HAI LO TISTEFI- from this one, do not be afraid
123)[line 57]דמתיל כאריהD'MASIL K'ARYEH- that he is compared to a lion