[120a - 53 lines; 120b - 39 lines]

1)[line 1]לאנסובי לצרה מקמי דידהL'INSUVEI LA'TZARAH MEKAMEI DIDAH- whether her Tzarah is permitted to remarry before her

2)[line 4]אינסיב מנסבינן לה לצרהINSIV, MENASVINAN LAH LA'TZARAH- if she gets remarried, her Tzarah may also remarry

3a)[line 17]תמות נפשי עם פלשתים הוא דקעבדהTAMOS NAFSHI IM PELISHTIM HU D'KA'AVDA- she acted in accordance with [Shimshon's intentions when he declared,] "Let me die with the Pelishtim." (That is, her intentions were similar to those of Shimshon on the day of his death, when he killed many Pelishtim along with himself (see next entry). She had intended to cause her Tzarah anguish by saying that their husband had not died and therefore they both could not get married. The Gemara presumed that since this is a valid interpretation of her words even if the truth was that their husband had indeed died, she should also be permitted to remarry, along with her Tzarah. The Gemara concludes that the Mishnah teaches us that we do not use this logic, and she alone is prohibited from remarrying.)

b)[line 17]"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)

See Background to 118:1.

4)[line 26]פרצוף פנים עם החוטםPARTZUF PANIM IM HA'CHOTEM- the facial features, including the nose

5)[line 28]ובכליוUV'KEILAV- and with his clothing

6a)[line 29]מגויידMEGUYAD- dismembered, even in places that make him a Tereifah (a person who will definitely die)

b)[line 29]וצלובV'TZALUV- and hanged or impaled; nailed to the stake

7)[line 33]פדחתPADACHAS- forehead

8)[line 36]"הכרת פניהם ענתה בם""HAKARAS PENEIHEM ANSAH BAM"- "Their countenance testifies against them; [their sins are like those of Sedom, they speak out and do not withhold anything. Woe to their souls, for they have brought evil upon themselves!" (Yeshayah 3:9)

9)[line 37]הוה מסקי ביהHAVAH MASKEI BEI- he (Aba bar Marta) owed money to the household of the Exilarch

10)[line 38]אייתי קיראAISEI KIRA- he brought wax

11)[line 38]דבק בבלייתאDAVAK B'VALYASA- and stuck it onto a rag

12)[line 39]דבק באפותיהDAVAK B'APUSEI- and stuck [the rag] on his forehead

13)[line 39]חלף קמייהוCHALAF KAMAIHU- he passed right in front of them

14)[line 40]ולא בשקרוהV'LO BESHAKRUHA- and they did not recognize him

15)[line 41]דסימנין לאו דאורייתאSIMANIN LAV D'ORAISA

(a)There are certain instances where the Torah requires proof of identity, for example in order to reclaim a lost object or to identify a dead man and permit his wife to remarry. The Gemara records an argument as to whether Simanin ("signs"; identifying marks) are considered a valid poof (Simanin d'Oraisa) or not (Simanin Lav d'Oraisa) in these instances.

(b)The Simanin under discussion are not general signs (e.g. the color of the clothes of the deceased), nor very specific signs (e.g. the lost Get had a hole next to the third letter Alef). The former certainly is not accepted as proof, while the latter certainly is accepted (see Insights). The Simanin under discussion are signs that lie in between these extremes.

16)[line 42]ובארנקיARNEKI- a change purse or money bag

17)[line 46]בשומאSHUMA- a mole

18)[line 49]בשומא מצויה בבן גילוSHUMA METZUYAH B'VEN GILO- identical moles are commonly found on a Ben Gil (someone who is born on the same day and under the same Mazal)


19)[line 1]סימן מובהקSIMAN MUVHAK- a very specific identifying mark that is proof without a doubt

20)[line 5]דארוך וגוץAROCH V'GOTZ- tall or short

21)[line 6]אוכףUKAF- a pack saddle

22)[line 7]לא שיילי אינשי אוכפאLO SHAILEI INSHEI UCHPA- people do not borrow pack saddles

23)[line 7]דמסקיב ליה לחמראD'MASKIV LEI L'CHAMRA- because [unless they are made to order] they injure the donkey

24)[line 9]חייש לזיופיCHAYISH L'ZIYUFEI- a person suspects that his signet ring will be copied illicitly

25)[line 10]מנחשי אינשי ולא מושליMENACHASHEI INSHEI V'LO MOSHLEI- people are superstitious (considering it a bad sign) and do not lend out [their purse or money bag]

26)[line 11]בחיורי וסומקיB'CHIVREI V'SUMKEI- referring to white or red (two common colors) clothes

27)[line 13]מטמאMETAMEI (TUM'AS MES)

(a)A k'Zayis of a Mes (a corpse) is called "Avi Avos ha'Tum'ah" and is Metamei through Maga (contact), Masa (carrying), and Ohel (being in the same room),

(b)If a person (or utensil) became Tamei through touching a Mes, he must wait seven days to become Tahor. On the third and seventh days he must have spring water mixed with the ashes of the Parah Adumah (Mei Chatas) sprinkled on him. A person who is Tahor dips three Ezov branches (hyssops) that have been bound together into the mixture, and sprinkles them on the person who is Tamei. On the seventh day, he immerses in a Mikvah after the mixture is sprinkled on him in order to complete his Taharah. (Bamidbar 19:17-19)

28)[line 14]גוססGOSES- a person who is about to die

29)[line 18]ולחיותV'LICHVOS- and [it is possible for the wounds] to be cauterized

30)[line 20]בעסיאB'ASYA- (a) Tosfos to Yevamos 115a DH Amar brings the Gemara in Bava Basra 56a that identifies Asya with Keini mentioned in Bereishis 15:19. It seems that the Keini lived near Moav, to the west of the Dead Sea. They lived in Ir HaTemarim (Palm City), which may be Chatzatzon Tamar, to the west of the Dead Sea. The Targum translates Keni as Shalamite, an Arabic tribe (REBBI ARYEH KAPLAN); (b) possibly Callirhoe and its surroundings, on the east side of the Jordan River, near the Dead Sea; (c) Asia Minor, or rather the Roman province embracing the Western part of the peninsula of Asia Minor, bequeathed by King Attalus to the Roman republic; (d) a town called Essa, east of Lake Kineres

31)[line 22]הארכובהHA'ARKUVAH- the knee

32)[line 24]דמרזו מכהD'MARZU MAKAH- (a) water causes a wound to worsen (RASHI to Yevamos 47b); (b) water irritates a wound (making it more painful - RASHI here); (c) water clogs the mouth of a wound and does not let the medicine heal it (ARUCH)

33)[line 25]טייעאTAIYA- an Arab merchant

34)[line 25]דשקיל ספסיראD'SHAKIL SAFSIRA- who took hold of a sword

35)[line 25]וגיידיה לגמליהV'GAIDEI L'GAMLEI- and dismembered his camel

36)[line 26]ולא אפסיקתיה לנערותיהV'LO AFSIKTEI L'NA'ARUSEI- and it did not finish its braying (but died immediately)

37)[line 27]כחישא הויאKECHISHA HAVYA- it (the camel) was sick and weak

38)[line 27]בסכין מלובנתB'SAKIN MELUBENES- [the Mishnah speaks about] with a white-hot sword (that instantly cauterizes the wounds)

39)[line 29]ממקום שאין נפשו יוצאהMI'MAKOM SHE'EIN NAFSHO YOTZ'AH- from a place where he will not die from the wounds

40)[line 31]שנים או רוב שניםSHENAYIM O ROV SHENAYIM- both Simanim (the trachea and the esophagus) or most of each

41)[line 36]גולהGOLEH (AREI MIKLAT)

(a)A person who murders intentionally after having been previously warned is liable to the death penalty. A person who murders unintentionally is exempt from the death penalty, but is punished with Galus (banishment).

(b)When it is proven that a person killed unintentionally, he is banished to one of the six Arei Miklat (Cities of Refuge) or one of the forty-two cities of the Leviyim. He must stay there and not leave the city or its Techum for any reason whatsoever until the death of the Kohen Gadol who served at the time that he was sentenced to banishment.

(c)If the unintentional murderer leaves his City of Refuge, the Go'el ha'Dam (the closest relative of the murdered person) is permitted to avenge the death of his relative and kill the murderer.

42)[last line]שמא הרוח בלבלתוSHEMA HA'RU'ACH BILBALTO- whether the wind confounded him (causing his condition to worsen until he died)