[118a - 39 lines; 118b - 42 lines]

1)[line 6]"[ויאמר שמשון] תמת נפשי עם פלשתים""TAMOS NAFSHI IM PELISHTIM" - "[And Shimshon said,] 'Let me die with the Pelishtim!' [And he bent (the columns) with all his strength, and the house fell on the princes and on all the people who were inside it; and the number of people that he killed in his death exceeded those that he killed in his lifetime.]" (Shoftim 16:30) (SHIMSHON DIES WITH THE PELISHTIM)

(a)Due to the treachery of his wife, Delilah, Shimshon fell into the hands of the enemy, the Pelishtim. After poking out his eyes, they took him down to the jail in Azah where they made him grind wheat, a task that was both grueling and degrading, says the Metzudas David.

(b)Meanwhile, his hair began to grow again, and so did his strength.

(c)Some time later, the princes gathered to celebrate a thanksgiving to their god Dagon, whom they held responsible for Shimshon's capture. They hauled Shimshon from his prison to amuse them with accounts of his mighty deeds and suchlike, while the large audience (3,000 men and women on the roof alone, and the house itself was packed from one end to the other) reveled at the spectacle of their enemy in his degradation.

(d)Shimshon then asked the boy who led him (in his blindness) to place his hands on the main pillars supporting the house, so that he could lean on them. He prayed to HaSh-m, imploring Him to restore his strength sufficiently to avenge one of his eyes from the Pelishtim (for the second, he would receive reward in the World to Come). With that, he heaved the two middle pillars, one with his right hand and the other with his left, and with the words, "Let me die with the Pelishtim," he brought the entire house crashing to the ground, killing many thousands of Pelishtim at once.

2)[line 11]דכל לא מת בעדות אשה לאו הכחשה היאD'CHOL LO MES B'EDUS ISHAH LAV HAKCHASHAH HI- when the Tzarah says that the husband did not die, it is not considered to be contradictory testimony and we do not take it into account (TOSFOS and Rishonim)


3)[line 3]ומניח כתובה ביניהןU'MENI'ACH KESUVAH BEINEIHEN- (The Mishnah is apparently discussing an Arusah for whom the husband wrote a Kesuvah, even though he did not have to write a Kesuvah for her until the Nisu'in. -RAMBAM in Perush ha'Mishnah; see TOSFOS YOM TOV)

4)[line 33]וזכין לאדם שלא בפניוZACHIN L'ADAM SHE'LO B'FANAV

(a)When a person buys or sells an object, or marries or divorces a woman, he must make a Ma'aseh Kinyan (a formal Halachically-binding act denoting the change in status). This act may be performed by the Shali'ach (agent) of the person who makes the Kinyan instead of the person himself.

(b)When the acquisition of a certain object is unquestionably beneficial for a person, even though he has not appointed a Shali'ach to do so, someone may acquire it for the person as if he were his Shali'ach. This act is called Zachin l'Adam she'Lo b'Fanav. The Rishonim argue as to why "Zachin" works. Some state that there is an "Anan Sahadei" (lit. "we are witnesses," i.e. it is as clear to us as if he stated it himself) that the person would have made him a Shali'ach in this case (RASHI to Gitin 9b DH Yachzor, TOSFOS to Kesuvos 11a DH Matbilin). Other Rishonim claim that "Zachin" does not work through a vehicle of Shelichus at all, since it also works for minors who Halachically cannot appoint Shelichim. Rather, the Torah created a new law called "Zachin..." that allows one person to acquire an object for another person in such cases (RAN to Kidushin 42a - this may be an argument among the Tana'im in Bava Basra 156b).

(c)The Rishonim write that if the recipient expresses (afterwards, when he finds out about the Zechiyah) that he does not wish to accept the object, he does not obtain ownership (although in rare instances the Rishonim suggest that "Zachin" would work even if the recipient refuses the acquisition when he hears about it; see RASHBA to Kidushin 23b).

5)[line 37]ניחא דגופא עדיף להNAICHA D'GUFA ADIF LAH- she would rather have the satisfaction of [another] body [beside her]

6)[line 38]טב למיתב טן דו מלמיתב ארמלוTAV L'MEISAV TAN DU MIL'MEISAV ARMELU- It is better to sit together as a couple (even with a husband of low status) than to sit alone like a widow

7)[line 38]דשומשמנא גברא כורסיה בי חרתא רמו להD'SHUMSHEMANA GAVRA, KURSEI BEI CHARTA RAMU LAH- [Even though] her husband is [as short as] an ant, she sets her chair among the noble women (saying, "I have a husband just like you do!")

8)[line 39]דנפצא גברא תיקרי בסיפי בבא ותיתיבD'NAFTZA GAVRA, TIKREI B'SIPEI VAVA V'SEISIV- [Even though] her husband has the revolting job of combing wool to untangle the clumps of raw material into separate strands, she [is not embarrassed when she] calls to him from the threshold of the gate (in public) to sit next to her

9)[line 40]דקולסא גברא לא בעיא טלפחי לקידראD'KULSA GAVRA, LO BAIYA TELAFCHEI L'KIDRA- [Even though] her husband (a) is of questionable lineage (RASHI); (b) sells heads of cabbage (TOSFOS), she does not even ask him for lentils (a very inexpensive food) for her pot (i.e. she does not ask him for anything, as long as she can be called Mrs. So-and-so (RASHI).

10)[line 41]וכולן מזנות ותולות בבעליהןV'CHULAN MEZANOS V'SOLOS B'VA'ALEIHEN- and all [of these women who are married to men of low status] have extra-marital relationships and attribute [the paternity of the resulting children] to their husbands