[35a - 55 lines; 35b - 46 lines]
1)[line 1]עץ שטעם עצו ופריו שוהETZ SHE'TA'AM ETZO U'FIRYO SHAVEH- a tree whose wood and fruit have the same taste
2)[line 2]פלפליןPILPELIN- peppercorns
3)[line 4]"[וְכִי-תָבֹאוּ אֶל-הָאָרֶץ,] וּנְטַעְתֶּם כָּל-עֵץ [מַאֲכָל ...]""... U'NETAITEM KOL ETZ [MA'ACHAL] ..."- "[And when you come to the land] and you shall plant every manner of [fruit] tree ..." (Vayikra 19:23). This is the beginning of the commandment of the Mitzvah of Orlah (see Background to 34:28).
4)[line 8]התםHASAM- there [regarding the identity of "Pri Etz Hadar" as peppercorns]
5)[line 9]ננקוט חדאNINKOT CHADA- [if one would] hold a single [peppercorn]
6)[line 13]הדירHA'DIR- the corral
7)[line 17]עד שבאין קטנים עדיין גדולים קיימיםAD SHE'BA'IN KETANIM ADAYIN GEDOLIM KAYAMIM- at the time that small ones appear, large ones [from previous years] are still there [growing on the tree]
8)[line 19]דבר שדר באילנו משנה לשנהDAVAR SHE'DAR B'ILANO MI'SHANAH L'SHANAH- that which remains on its tree from year to year
9)[line 21](אידור) [הדור](IDUR) [HIDOR]- (Gk. Hydor) water
10)[line 22]שגדל על כל מיםSHE'GADAL AL KOL MAYIM- that grows through all [types of] water; i.e., it requires both rainwater and irrigation
11)[line 25]כתותי מיכתת שיעוריהKATOSEI MECHATAS SHI'UREI- see Background to 31:38
12a)[line 27]שאין בה היתר אכילהSHE'EIN BAH HEITER ACHILAH- it may not be eaten [and is therefore not "Lachem" - "yours" (Vayikra 23:40)].
b)[line 27]שאין בה דין ממוןSHE'EIN BAH DIN MAMON- it has no monetary value [as it is Asur b'Hana'ah (one may derive no benefit from it), and it is therefore not "Lachem"]
13)[line 33]מסיקה תחת תבשילו!MASIKAH TACHAS TAVSHILO!- he can burn it [as fuel] under his [pot of] food!
14)[line 40]מעשר שני ממון גבוה הואMA'ASER SHENI MAMON GAVO'AH HU
(a)There is a disagreement between the Tana'im as to whether Ma'aser Sheni (see Background to 34:31) produce is Mamon Gavo'ah (belonging to Hash-m's estate) or Mamon Hedyot (the property of he who grew it; Kidushin 54b).
(b)Rebbi Meir rules that Ma'aser Sheni is Mamon Gavo'ah. Ma'aser Sheni is not personal property; he who grew it is merely given custodianship of the produce, along with the right to eat, drink, or anoint with it (in the case of oil; RASHI Kidushin 24a and Yevamos 73a). According to the Rabanan, however, who maintain that Mamon Hedyot Hu, Ma'aser Sheni is similar to other personal property - other than the Biblical requirement that it be eaten in Yerushalayim (b'Taharah etc.).
15)[line 51]עיסהISAH- dough
(a)With regard to the Mitzvah of Chalah, the verses state, "...b'Vo'achem El ha'Aretz...Reishis Arisoseichem Chalah Tarimu Serumah..." - "[Speak to the people of Yisrael, and say to them,] 'When you come into the land [where I shall bring you, when you eat of the bread of the land, you shall separate a Terumah (tithe) to Hash-m.] You shall separate the first of your dough for a Terumah; [as you do with the Terumah separated from the grain of the threshing floor, so, too, shall you present this [to the Kohanim.]" (Bamidbar 15:18-20).
(b)When a person makes dough from one of the five species of grain (wheat, barley, oats, rye or spelt), he must separate a small portion which must be given to the Kohen before he may eat from the dough. This portion is called Chalah. (The requirement to separate Chalah with a Berachah applies to a volume of dough made with at least 43.2 Beitzim of flour [about 10 1/2 cups or 2.48 liters]. One who makes a dough that is at least approximately half of that size must separate Chalah without a Berachah.) A professional baker must separate 1/48 of his dough as Chalah, while one baking bread for his or her own household must separate 1/24. If one did not separate Chalah from his dough before it was baked, it must be separated after it is baked before the bread may be consumed. Before Chalah is separated, the dough is called "Tavul l'Chalah," and anyone who eats it b'Mezid (intentionally) is liable to receive the punishments of Malkus and Misah b'Yedei Shamayim (Makos 13a).
(c)Chalah has the same status of Terumah; it may be eaten by Kohanim and their households while they are Tehorim. A non-Kohen who eats Chalah b'Mezid is liable to receive Malkus and Misah b'Yedei Shamayim (RAMBAM Hilchos Bikurim 5:14 and Hilchos Terumah 6:6).
17)[last line]"לֶחֶם עֹנִי""LECHEM ONI"- "poor man's bread" or "bread of affliction" (Devarim 16:3).
18)[line 5]לימא מסייע ליה? היא היא!LEIMA MESAYEI'A LEI? HI HI!- perhaps it is a support? It is exactly what Rav Asi said!
19)[line 6]בהא נמי פליגיB'HA NAMI PELIGI- they argue as well with regard to Matzah and Esrog
20a)[line 12]שמכשירהSHE'MACHSHIRAH (HECHSHER OCHLIN L'TUM'AH)
(a)Food becomes Tamei when it comes into contact with a source of Tum'ah - but only if it had first come into contact with one of the seven liquids which enable food to become Tamei. From then on, even after it dries, it can still become Tamei. The seven liquids which enable food to become Tamei are: water, dew, oil, wine, milk, blood, and bee's honey. Wetting foods in a manner which enables them to become Tamei is called "Hechsher."
(b)Food can only become Tamei if the owner of the food is pleased that his food became wet. This is learned from the verse (Vayikra 11:38) "v'Chi Yutan Mayim Al Zera..." ("If water has been placed on seeds and then the dead body [of a Sheretz] fell upon them, the seeds are Tamei.") The word "Yutan" in the verse is written without a Vav, like the word "Yiten" - "he places." However, according to the Mesorah, it is read "Yutan" - "it was placed." From this we learn that when water or other liquids fall on the food it is considered Hechsher only if their presence is desirable to the owner of the food, as it is when he himself applies them.
(c)It is necessary only for the owner to desire the liquid; he need not desire that the liquid come into contact with the food. Therefore, even if the owner desired the liquid for an entirely different purpose and only at a later point did it come into contact with food, that liquid will enable the food to become Tamei. If, however, the owner intended to dispose of the liquid, then it will not enable the food to become Tamei, for such a liquid is not considered valuable.
(d)One must be exceedingly careful that no damage comes to Terumah, since the verse states, "I now give to you the guarding of my Terumah" (Bamidbar 18:8). A positive commandment to actively guard Terumah - and not leave it unattended to - is derived from these words. Additionally, the implication is that one may not allow Terumah to become Tamei. Since it is common practice to store the Lulav, Hadasim, and Aravos in water so that they would remain fresh (Daf 42a), it is inevitable that the Esrog will become wet when they are held together. This is the first stage along the way of the Terumah becoming Tamei.
b)[line 12]שמפסידהSHE'MAFSIDAH- that he ruins [the outer peel of the Esrog through holding it together with the other species, which is prohibited (see previous entry, (d)]
21)[line 13]שקרא עליה שםSHE'KARA ALEHA SHEM- that he designated it as Terumah
22)[line 13]קליפתה חיצונהKELIPASA CHITZONAH- its outer peel
23)[line 16]הרי יש בה היתר אכילהHAREI YESH BAH HEITER ACHILAH- Even though a non-Kohen may not eat Terumah, he may feed it to his daughter's son who is a Kohen.
24)[line 22]אכסניאACHSANYA- a) a Jewish army (RASHI to Pesachim 35b and Berachos 47a); b) a Jewish guest (TOSFOS to Berachos ibid. DH u'Ma'achilin, RAMBAM Hilchos Ma'aser 10:11); c) a non-Jewish army (TOSFOS to Berachos ibid. and Eruvin 17b DH v'Es)
25)[line 28]מפני שמכשירהMI'PNEI SHE'MACHSHIRAH- One may not cause damage to Ma'aser Sheni, since the Torah refers to it as "holy" (Vayikra 27:30).
26)[line 42]חוטמוCHOTMO- a) the girth of the Esrog at the point at which it begins to taper off toward the Pitam (RASHI); b) the entire area beginning from the point at which it begins to taper off toward the Pitam, up to and including the Pitam (ROSH); c) the Dad (the stem of the Pitam; RABEINU CHANANEL, RIF, and RAN). See Insights and Graphic to 35:3.
27)[line 44]בוכנתוBUCHNASO- its "pestle"; i.e., a) its Pitam (RABEINU YAKOV, cited by RASHI); b) the part of the Ukatz (the part of the Esrog that connected it to the tree, including the stem) that is sunken into the Esrog, as opposed to the stem part. The stem of the Esrog is what the Mishnah refers to as "Pitam" (RABEINU YITZCHAK HA'LEVI cited by Rashi, RABEINU CHANANEL). See Insights to 35:4.
28a)[line 45]אגלידAGLID- it was peeled
b)[line 45]כאהינא סומקאK'AHINA SUMKA- [and now has the appearance of] a red date