[87a - 47 lines; 87b - 51 lines]

1)[line 14]לחזה ושוקCHAZEH V'SHOK

(a)The chest and the hind leg of the Shelamim (peace offering) were waved in a prescribed manner and were then given as a gift to the Kohanim, as described in Vayikra (7:28-36). They may not be eaten by non-Kohanim, but both male and female members of the households of Kohanim may eat them.

(b)If a Bas Kohen marries a non-Kohen she may no longer eat from the Chazeh v'Shok. Even if her husband divorces her or dies, she may not eat the Chazeh v'Shok.

2)[line 20]פרט להפרת נדריםPERAT L'HAFARAS NEDARIM- that is, perhaps "mi'Lechem — v'Lo Kol Lechem" ([a Kohen feeds his daughter] some of his bread but not all of his bread) comes to teach us that after a girl is married and divorced, her father may not force her to eat bread from which she has made a vow to abstain, which is a method of Hafaras Nedarim known as Bitul Nedarim (see RAMBAM Hilchos Nedarim 13:7). Before she got married her father had the ability to annul her vows in this manner (RITVA).

3)[line 20]כבר פסקה תנא דבי רבי ישמעאלKEVAR PASKAH TANA D'VEI REBBI YISHMAEL- the Tana from the Yeshiva of Rebbi Yishmael has already set down that law (that the father may not annul her vows) [and he learned it from a different verse]

4)[line 23]מוצאה מכלל אבMUTZ'AH MI'CHLAL AV- she is removed from her father's domain (from the time that she got married)

5)[line 32]דמשלחן גבוה קא זכוD'MI'SHULCHAN GAVO'AH KA ZACHU- that the Kohanim receive the portion of the Chazeh v'Shok from "HaSh-m's table"


6a)[line 1]סריקא[GUFA] SERIKA- an empty body (similar to Ilan Serak, a fruitless tree)

b)[line 1]גופא מליאGUFA MALYA- a full body

7)[line 3]סימ''ן אמר ליה לא נעש''ה מעשי''ה במית''ה נעש''ה ולא נעשה בולד יבם ותרומה יבום ותרומה סימ''ןSIMAN: AMAR LEI LO NA'ASEH MA'ASEHA B'MISAH NA'ASEH V'LO NA'ASEH B'VLAD YAVAM V'TERUMAH YIBUM V'TERUMAH SIMAN- this is a mnemonic device that describes the following four Sugyos with the opening words of the Sugyos, respectively, and then the four topics of the Sugyos, respectively.

1.Amar Lei Rav Yehudah mi'Diskarta (line 5);

2.Lo Na'aseh Mesim k'Chayim (line 6);

3.Ma'aseha b'Misah refers to Na'aseh Mesim k'Chayim (line 13);

4.Na'aseh Vlad Min ha'Rishon (line 18);

5.v'Lo Na'aseh b'Vlad refers to v'Lo Na'aseh Vlad Min ha'Rishon (line 21);

6.Yavam refers to l'Inyan Yibum (line 7);

7.v'Terumah refers to l'Inyan Terumah (line 14);

8.l'Inyan Yibum (line 18);

9.v'Terumah refers to l'Terumah mi'Kal va'Chomer (line 22)

8)[line 6]מדאסקרתאMI'DE'ISKARTA- from Diskarta. This is probably the name of a place that means private town, settlement, or part of a town (e.g. (d'Iskarta) [Diskarta] d'Reish Galusa - the private town of the Reish Galusa — Eruvin 59)



(a)A woman brings into her marriage two types of possessions, as follows:

1.Possessions that the wife owned before marriage, the values of which were estimated and written in the Kesuvah, to be returned to her in full upon divorce or the husband's death. These are called Nichsei Tzon Barzel ("Iron Flock Properties") because their value does not change between the time of marriage and the time of divorce or the husband's death.

2.Possessions that were not estimated and their values were not specified in the Kesuvah. Upon divorce or the husband's death, the property is returned as is, regardless of its appreciation or depreciation (or deterioration) over the years. These are referred to as Nichsei Milug ("Properties that are Plucked"), because for the duration of the marriage the husband may take ("pluck") the produce (Peiros) of these possessions (e.g. reaping the fruit of a field, or plowing with an ox). However, he may not "use up" the property itself (e.g. by digging trenches in the field or slaughtering the ox).

(b)When a woman marries a second husband based upon testimony that her first husband is dead, her first husband loses his rights to use the produce that grows from these Nichsei Milug. The second husband never becomes entitled to these Peiros. Even so, the Chachamim decreed that the woman does not have the right to collect from either husband the value of the Peiros that the husbands used. (The reason these husbands are not entitled to the products of the Nichsei Milug is because a person is not obligated to redeem his wife, if captured, unless he is permitted to be with her until she was captured. The products of Nichsei Milug were only given to a husband in return for accepting the obligation to redeem her if captured, so the products of these fields from the time of the second marriage do not belong to either husband.)

10)[line 29]בלאותBELA'OS- (a) [the husband does not have to return] the remnants [of the Nichsei Tzon Barzel (see previous entry)] (RASHI); (b) [the husband does not have to pay for the Nichsei Tzon Barzel that he used up and are] no longer in existence (TOSFOS Yevamos 85a DH Bela'os and other Rishonim)

11)[line 30]מטמא להMITAMEI LAH

(a)The Torah (Vayikra 21:1-4) forbids Kohanim from coming into contact with corpses while concurrently commanding them to handle the burial of certain relatives. Those relatives are the Kohen's mother, father, son, daughter, brother, sister from his father (if she is an unmarried virgin), and wife (if the wife is permitted to be married to him).

(b)If a Kohen is married to a woman with Kidushin mid'Rabanan (e.g. if she married him as a minor after her father died), her husband is allowed and required to handle her burial. (The Gemara concludes that the Kohen is actually permitted to bury her mid'Oraisa, even though she is only married to him with a Kidushin mid'Rabanan. Since the Kohen inherits her nobody else will handle her burial, and therefore she is like a Mes Mitzvah — see Insights.)

(c)The prohibition to come into contact with a corpse applies only to male Kohanim who are not Chalalim. (However, immediately before, and during, the three pilgrimage holidays (Pesach, Shavuos, and Sukos), every Jew, male or female, is commanded to be Tahor — RASHI, Yevamos 29b DH v'Lo Mitames.) The positive command to handle the burial of the seven relatives mentioned above (a) applies not only to Kohanim, but to all Jews.

12)[line 31]בהפרת נדריהB'HAFARAS NEDAREHA (NEDARIM: HAFARAH)

(a)A man has the right to annul certain vows of his wife and his daughter, as the Torah states in Bamidbar 30:6, 9, 13-14. He accomplishes this if on the day that he hears the vow he states "Mufar Lach" ("it is annulled"). There is an argument among the Tana'im whether the vow must be annulled before nightfall on the day the husband/father heard it, or before 24 hours pass from when he heard it (Shabbos 157a).

(b)Neither husband of the woman mentioned in our Mishnah may annul her vows, since she is prohibited to both of them.

13)[line 37]ניסת שלא ברשותNISEIS SHE'LO BI'RESHUS- if she got married without taking advantage of the special enactment of Beis Din; i.e. she got married based on the testimony of two witnesses who were examined in Beis Din and found to be reliable (RASHI)

14)[line 37]ניסת על פי ב''דNISEIS AL PI BEIS DIN- if she got married by taking advantage of the special enactment of Beis Din; i.e. she got married based on the testimony of one witness, in which case she can only marry because of the Takanas Beis Din

15)[line 38]לא ניסת על פי ב''דLO NISEIS AL PI BEIS DIN- if she got married without taking advantage of the special enactment of Beis Din; i.e. she got married based on the testimony of two witnesses who were examined in Beis Din and found to be reliable (RASHI)

16)[line 39]וקלקלהKILKELAH- she had relations out of wedlock

17)[line 41]מכלל דרישא ברשות ב''דMI'CHLAL D'REISHA BI'RESHUS BEIS DIN- (even though the Reisha says "Amru Lo" ("they told him," with a plural pronoun), nevertheless it is referring to a single witness that bore testimony on the matter. The Mishnah sometimes talks this way. -RASHBA)

18)[line 42]הוחזקו להיות משיאין עד מפי עדHUCHZEKU LIHEYOS MASI'IM ED MI'PI ED...- the Chachamim instituted that a woman can remarry even if only one witness testifies that her husband has died. Although the Torah requires two witnesses for such testimony, the Rabanan allowed a woman to remarry based on the testimony of even a single witness, even if the witness is a woman or slave. The reason for this is, it is assumed that the woman would take care to determine that her husband is truly dead before remarrying, out of fear of the consequences of her husband's return. (If her husband is found to be alive, she loses not only her original husband and the new husband, but her Kesuvah and other benefits as well.)

19)[line 46]"או הודע אליו חטאתו""O HODA ELAV CHATASO"- "If he becomes aware of his sin...." (Vayikra 4:28) - This verse refers to a person who committed a sin for which one is Chayav Kares if he transgressed b'Mezid; when he becomes aware that he sinned he must bring a Korban Chatas.

20)[line 49]ושתיקה כהודאה דמיאSHETIKAH K'HODA'AH DAMYA- silence is equivalent to acquiescence