[4a - 36 lines; 4b - 40 lines]
1)[line 1]בטלינהו [לכולהו]BATLINHU [L'CHULHU]- he nullified them all; i.e., he explicitly stated that his intention is to leave them on the ground for the entire seven days of Sukos
2)[line 2]תבןTEVEN- straw
3)[line 3]אין עתיד לפנותוEIN ASID L'FANOSO- lit. he will not clear it out; i.e., he plans to leave it there for all seven days of Sukos, although does not state as such explicitly
4)[line 5]צרורותTZEROROS- pebbles (which are equivalent to dirt for the purposes of this Halachah)
5)[line 5]מבוטלMEVUTAL (TUM'AS OHEL)
(a)When at least a k'Zayis of a dead body or the bones of a Mes are in a covered area which is at least one Tefach in length, width and height (such as in a room of a house), the Ohel (lit. tent) causes all (Jewish) people, vessels, and food which has been Huchshar l'Kabel Tum'ah (see Background to Eruvin 83:1) below it to become Tamei, while at the same time preventing anything above it from becoming Tamei. That is, an Ohel is Mevi Es ha'Tum'ah (spreads the Tum'ah underneath it) and is Chotzetz bi'Fnei ha'Tum'ah (intervenes between the Tum'ah and the space above the Ohel).
(b)In order for bones of a dead body to be Metamei b'Ohel, they must meet at least one of the following three conditions: 1. They constitute a quarter of a Kav (Rova ha'Kav); 2. They are the majority of the human body (this condition is fulfilled whether they are the majority of the build [Rov Binyano] of a body or whether they are the majority of the number [Rov Minyano] of the 248 bones of a body); 3. The bone is either a complete skull or a complete spinal column. This is in contrast to the minimum requirement for a bone to be Metamei through Maga (touching) or Masa (carrying); for these Tum'os it is enough for the bone to be the size of a Se'orah (a grain of barley).
(c)In an Ohel ha'Mes, people, vessels, or food in the Ohel become Tamei even if the Mes only passes through without stopping. One who enters an Ohel ha'Mes becomes Tamei even if only part of his body enters the Ohel, and even if he enters backwards. A Mechitzah (partition) in an Ohel ha'Mes only prevents the spread of Tum'ah if it reaches the ceiling. (RASH to Kelim 1:4)
(d)Not every object which stands over Tum'ah is Mevi and Chotzetz. There are objects which are Mevi and not Chotzetz, others which are Chotzetz and not Mevi, and yet others which are neither Mevi nor Chotzetz (Ohalos 8:5). An object flying through the air such as a bird or a Talis carried or caught by the wind - even if it is one Tefach wide - is not an Ohel and is neither Mevi nor Chotzetz.
(e)The Mishnah quoted in our Gemara discusses a source of Tum'ah in a house filled with a substance so that there is less than a Tefach of space between it and the ceiling. If the substance will be removed, then the Tum'ah is in an Ohel. If it is nullified to the house, then it is considered a raised floor and the Tum'ah will affect that which is above the house but not that which lies to its sides within the house.
6)[line 10]הוציןHUTZIN- the hanging ends of the branches in use as Sechach
7)[line 14]סרוחהSERUCHAH- spoiled (i.e., uninhabitable)
8)[line 16]איצטבאITZTEVA- a platform
9a)[line 16]כנגד דופן האמצעיKENEGED DOFEN HA'EMTZA'I- along the middle wall (of a Sukah, which is presumed to have three walls)
b)[line 17]על פני כולהAL PNEI KULAH- extending its full length [until it meets the two side walls]
10)[line 22]דופן עקומהDOFEN AKUMAH
A Halachah l'Moshe mi'Sinai states that if a stretch of less than four Amos of invalid Sechach lies between a portion of kosher Sechach that measures at least seven by seven Tefachim and a wall, then that material may be considered part of the adjacent wall (Dofen) that bends (Akumah) to meet the Sechach.
11)[line 23]נפחתNIFCHAS- it[s roof] fell in
12)[line 26]חזיא לדופןCHAZYA L'DOFEN- it is fit to be a wall [of a Sukah in that in does not rise more thsn twenty Amos from the ground]
13)[line 34]היתה פחותה מי' טפחיםHAYESAH PECHUSAH ME'ASARA TEFACHIM- if [the Sechach of a Sukah] was within ten Tefachim of the ground
14)[line 35]חקק בהCHAKAK BAH- he dug into [the ground of the Sukah]
15)[line 1]פחות משלשה טפחים כשרהPACHOS MI'SHELOSHAH TEFACHIM KESHEIRAH (LAVUD)
(a)The Torah requires Mechitzos (partitions) for various Halachos (e.g. defining a Reshus ha'Yachid for the purposes of carrying on Shabbos and creating a Kosher Sukah). A Mechitzah must be ten Tefachim high.
(b)Certain Halachos l'Moshe mi'Sinai allow one to consider certain incomplete Mechitzos as complete for Halachic purposes (Sukah 5b). One of these applications is Lavud (lit. a branch or connection). This Halachah states that when there is a space less than three full Tefachim between the Mechitzah and the surface (or object) next to, above, or below it, we consider it to be a complete Mechitzah in which the surfaces or objects are connected without any gaps. (The space itself is not ignored, but rather measured along with and as a part of the existing segment of the partition.)
16a)[line 4]דאיתיה לדופןD'ISEI L'DOFEN- that a wall (defined as a partition of at least ten Tefachim] already exists
b)[line 5]לשוויי לדופןL'SHAVUYEI L'DOFEN- [when one wishes] to fashion a wall
17)[line 8]גוד אסיק מחיצתאGUD ASIK MECHITZTA
(a)The Torah requires Mechitzos (partitions) for various Halachos (e.g. defining a Reshus ha'Yachid for the purposes of carrying on Shabbos and creating a Kosher Sukah). A Mechitzah must be ten Tefachim high and enclose an area of four by four Tefachim.
(b)Certain Halachos l'Moshe mi'Sinai allow one to consider certain incomplete Mechitzos as complete for Halachic purposes (Sukah 5b). One of these applications is Gud Asik (lit. stretch and pull up). This Halachah states that Mechitzos are considered to extend upward indefinitely, as long as they are ten Tefachim high to begin with.
18)[line 10]נעץNA'ATZ- if one implanted
19)[line 10]קונדיסיןKUNDEISIN- posts
20)[line 12]על שפת הגגAL SEFAS HA'GAG- [when the posts were placed] along the edge of a roof
21)[line 30]כל שאילו יחקקו ויחלקוKOL SHE'ILU YECHAKEKU V'YECHALKU- any [posts] that, were they to be carved in such a manner that they appear as two planks connected at a right angle
22)[line 31]נידונין משום דיומדNIDONIN MISHUM DEYOMAD (PASEI BIRA'OS)
(a)Chazal issued various lenient rulings in order to facilitate an easier fulfillment of the Mitzvah of Aliyah l'Regel. This Mitzvah entails traveling to the Beis ha'Mikdash for the holidays of Pesach, Shavu'os and Sukos. One of these rulings is known as Pasei Bira'os (planks of the springs) or Deyomdin (a contraction of Deyo Amudim - two planks).
(b)A well that is at least four Tefachim wide by four Tefachim long by ten Tefachim deep is a Reshus ha'Yachid (private domain). If this well is located in a Reshus ha'Rabim (public domain), Torah law states that one may not draw water from it and then bring the water into the Reshus ha'Rabim. the only way in which one would be able to drink from the water in the well would be to enter the interior of the well and drink it there. This would pose a difficulty for those who were traveling to Yerushalayim and were encamped upon the road for Shabbos along their way.
(c)The Chachamim ruled that one may designate an area surrounding the well as a Reshus ha'Yachid, thereby allowing the drawing of water into that area, in the following manner. In each corner of the area one must place an L-shaped corner piece comprised of two Amah-wide planks set at right angles to each other. The two Amah-long extensions at the ends of each of the four sides constitute a partition according to Torah law, with the openings between them considered doorways (TOSFOS Eruvin 17b DH Osin). Although mid'Rabanan this will not generally suffice to act as a Mechitzah (partition) for the purposes of designating different domains on Shabbos, they made an exception in this case for Olei Regalim. As long as most of a person or animal is within these Pasim, he may drink from the water drawn from the well and placed upon the ground.
(d)Using this same principle, Rebbi Yaakov rules that four L-shaped corner posts with a Tefach extending in each direction are enough for a Sukah to be considered to have four walls. This constitutes a Mechitzah according to Torah law. The reason why the planks must extend an Amah in each direction for Deyomdin is because the Chachamim, even while ruling leniently, were more stringent regarding the transfer of objects from one Reshus to another on Shabbos.
23)[line 34]כהלכתןK'HILCHASAN- Halachically complete Mechitzos
24a)[line 37]כל כי האי זוגאKOL KI HAI ZUGA- anytime that this group of Amora'im are mentioned
b)[line 37]חלופי רבי יוחנן ומעיילי רבי יונתןCHALUFEI REBBI YOCHANAN UM'AILI REBBI YONASAN- [there are Amora'im who] replace Rebbi Yochanan with Rebbi Yonasan
25a)[line 38]ארון תשעהARON TISH'A- the Holy Ark (located in the Kodesh ha'Kodashim, which held the tablets of the Ten Commandments received by Moshe Rabeinu on Har Sinai as well as the original Sefer Torah written by Moshe Rabeinu, among other artifacts) was nine [Tefachim (the equivalent of one and one-half Amos) high]
b)[line 39]כפורת טפחKAPORES TEFACH- the cover of the Aron was one Tefach [high]
26)[last line]"וְנוֹעַדְתִּי לְךָ שָׁם, וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת ...""V'NO'ADTI LECHA SHAM, V'DIBARTI ITCHA ME'AL HA'KAPORES ..."- "And I shall meet with you there, and I shall speak with you from atop the Kapores ..." (Shemos 25:22). HaSh-m notified Moshe Rabeinu upon the commandment to fashion the Aron that His voice would emanate from above the Aron when He wished to communicate with him.