Kollel Iyun Hadaf Background to the Daf: Sotah 36-40
Kollel Iyun Hadaf Background to the Daf: Sotah 36-40
prepared by Kollel Iyun Hadaf
of Yerushalayim
[36a - 36 lines; 36b - 57 lines]
1)[line 5]נתרזNITRAZ- is immediately afflicted with diarrhea
2)[line 5]"את אימתי אשלח לפניך והמותי את כל העם אשר תבא בהם [ונתתי את כל איבך אליך ערף. ושלחתי את הצרעה לפניך וגרשה את החוי את הכנעני ואת החתי מלפניך]""ES EIMASI ASHALACH LEFANECHA, V'HAMOSI ES KOL HA'AM ASHER TAVO BAHEM; [V'NASATI ES KOL OYEVECHA ELECHA OREF. V'SHALACHTI ES HA'TZIR'AH LEFANECHA; V'GERSHAH ES HA'CHIVI ES HA'KENA'ANI V'ES HA'CHITI MI'LFANECHA.]"- "I shall send My terror before you, and will I confound all the people into whose midst you shall come; [and I will make all your enemies turn to you the backs of their necks. And I will send the hornet before you; and it will drive out the Chivi, the Kena'ani, and the Chiti from before you.]" (Shemos 23:27-28)
3a)[line 8]ביאה ראשונהBI'AH RISHONAH- the first coming of Bnei Yisrael into Eretz Yisrael in the time of Yehoshua
b)[line 9]ביאה שניהBI'AH SHENIYAH- the second coming of Bnei Yisrael into Eretz Yisrael in the time of Ezra
4)[line 20]צרעהTZIR'AH- a hornet
5)[line 25]"ואנכי השמדתי את האמורי מפניהם אשר כגובה ארזים גבהו וחסון הוא כאלונים ואשמיד פריו ממעל ושרשיו מתחת""V'ANOCHI HISHMADTI ES HA'EMORI MIPNEIHEM, ASHER K'GOVAH ARAZIM GOVHO, V'CHASON HU KA'ALONIM; VA'ASHMID PIRYO MI'MA'AL V'SHARASHAV MI'TACHAS."- "And I destroyed the Emori before them, whose height was like the height of the cedars, and who was strong like the oaks; yet I destroyed his fruit from above, and his roots from beneath." (Amos 2:9)
6)[line 30]"[וכל ישראל וזקניו ושטרים ושפטיו עמדים מזה ומזה לארון נגד הכהנים הלוים נשאי ארון ברית ה' כגר כאזרח חציו אל מול הר גרזים] והחציו [אל מול הר עיבל]""[V'CHOL YISRAEL U'ZKENAV V'SHOTRIM V'SHOFTAV, OMDIM MI'ZEH UMI'ZEH LA'ARON NEGED HA'KOHANIM HA'LEVIYIM NOSE'EI ARON BRIS HASH-M KA'GER KA'EZRACH, CHETZYO EL MUL HAR GERIZIM] VEHA'CHETZYO [EL MUL HAR EIVAL]." - "[And all Yisrael, and their elders, and officers, and their judges stood on either side of the Ark before the Kohanim the Leviyim who carried the Ark of the Covenant of HaSh-m; the convert as well as he who was born among them; half of them on Har Gerizim,] and half of them [on Har Eival; as Moshe the servant of HaSh-m had commanded before, that they should bless the people of Yisrael]." (Yehoshua 8:33) (HAR GERIZIM AND HAR EIVAL)
See Background to Sotah 32:16.
7)[line 31]באבני אפודB'AVNEI EFOD - with the gemstones of the Efod (BIGDEI KOHEN GADOL)
(a)The Kohen Gadol must wear the eight vestments of the Kohen Gadol when he does the Avodah in the Beis ha'Mikdash (RAMBAM Hilchos Klei ha'Mikdash 4:12-13). The eight vestments are 1. Tzitz (forehead-plate), 2. Efod (apron), 3. Choshen (breastplate), 4. Me'il (robe), 5. Kutones (long shirt), 6. Michnasayim (breeches), 7. Avnet (belt), 8. Mitznefes (turban).
(b)The Efod was essentially like a half-cape worn at the back, as wide as the body, reaching from just below the elbow to the heel. It had a belt that was an extension of the weave on top of the cape that was also woven out to the sides, long enough to be tied in the front. It also had two shoulder straps that were sewn onto the belt right over the upper corners of the cape. These straps were long enough to reach slightly over the shoulders. At the point on these straps that covered the shoulders, the settings for the Avnei ha'Efod were attached. The ends of these straps were attached to the Choshen with golden braids or chains.
(c)The two Avnei ha'Efod were possibly sardonyx or beryl. The names of six tribes were engraved on each stone. There is a Machlokes Tana'im as to which names, and in which order, were on each stone.
8)[line 34]"ששה משמותם על האבן האחת [ואת שמות הששה הנותרים על האבן השנית כתולדתם]""SHISHAH MI'SHEMOSAM AL HA'EVEN HA'ECHAS; [V'ES SHEMOS HA'SHISHAH HA'NOSARIM AL HA'EVEN HA'SHENIS K'SOLDOSAM.]"- "Six of their names upon one stone; [and the names of the remaining six upon the other stone, according to their birth.]" (Shemos 28:10) - According to the Tana Kama of the Beraisa, the names Yehudah, Reuven, Shimon, Levi, Dan, and Naftali were engraved upon the first stone while Gad, Asher, Zevulun, Yosef, and Binyamin were engraved upon the other.
36b----------------------------------------36b
9a)[line 1]בחומש הפקודיםCHUMASH HA'PEKUDIM- Sefer Bamidbar (1:5-15)
b)[line 2]בחומש שניCHUMASH SHENI- Sefer Shemos
10a)[line 3]כסידרןK'SIDRAN- in order, i.e. Reuven, Shimon, Levi, Yehudah, Zevulun, Yisachar
b)[line 3]אחד מכאן ואחד מכאןECHAD MI'KAN V'ECHAD MI'KAN- one at the beginning and one at the end
c)[line 4]באמצעBA'EMTZA- in the middle, i.e. the second stone bore the names of Binyamin, Dan, Naftali, Gad, Asher, and Yosef
11)[line 11]בצרי להוBATZREI LEHU!- they are less [than them]!
12)[line 14]"וידברו בני יוסף את יהושע לאמור מדוע נתתה לי נחלה גורל אחד וחבל אחד ואני עם רב עד אשר עד כה ברכני ה'. ויאמר אליהם יהושע אם עם רב אתה עלה לך היערה [ובראת לך שם בארץ הפרזי והרפאים כי אץ לך הר אפרים]""VA'YEDABRU BNEI YOSEF ES YEHOSHUA LEIMOR: MADU'A NASATA LI NACHALAH GORAL ECHAD V'CHEVEL ECHAD, VA'ANAI AM RAV, AD ASHER KOH BERCHANI HASH-M. VA'YOMER ALEIHEM YEHOSHUA: IM AM RAV ATAH, ALEH LECHA HA'YA'RAH [U'VEIREISA LECHA SHAM B'ERETZ HA'PERIZI VEHA'REFA'IM, KI ATZ LECHA HAR EFRAYIM.]" - "And the Bnei Yosef spoke to Yehoshua saying: Why did you give me an inheritance consisting of one portion and one lot, considering that I am a large [group of] people, for HaSh-m has blessed me abundantly? And Yehoshua spoke to the Bnei Yosef saying: If you are a large [group of] people, go up to the forest and dig out for yourselves there in the land of the Prizi and the Refa'im, if the Mountain of Efrayim is too limiting for you." (Yehoshua 17:14-5) (THE COMPLAINT OF THE TRIBE OF MENASHEH)
(a)The Navi describes how the tribe of Menasheh was unable to dispossess the Kena'anim from a number of towns that fell in their portion. That is what seems to have triggered their complaint.
(b)Their main complaint was that Eretz Yisrael was distributed according to the size of the tribe when they left Egypt. The majority of tribes had not substantially increased since then (if anything, some of the tribes, including Efrayim, had substantially decreased), while Menasheh increased (by over 60%) from 32,000 to 52,000. Indeed, they used the expression "Ad Koh" (in keeping with HaSh-m's blessing to Avraham Avinu: "Koh Yiheyeh Zar'echa"). They claimed that they did not have sufficient territory for their current needs, even arguing that they, together with Efrayim, were given two portions only the size of one.
(c)There was nothing Yehoshua could do about it, however, and so he advised them what they could do to alleviate their situation.
13)[line 19]"בן פורת יוסף בן פורת עלי עין""BEN PORAS YOSEF, BEN PORAS ALEI AYIN..."- "Yosef is a fruitful bough, a fruitful bough next to a well..." (Bereishis 49:22)
14)[line 20]עולי עיןOLEI AYIN- those who rise above the [Evil] Eye, and vanquish it
15)[line 20]"וידגו לרוב בקרב הארץ""V'YIDGU LA'ROV B'KEREV HA'ARETZ"- "and let them grow into a multitude in the midst of the land" (Bereishis 48:16)
16)[line 22]חמשים נכי חדא הוייןCHAMISHIM NAKI CHADA HAVYAN- there are fifty minus one (49)
17)[line 23]"עדות ביהוסף שמו בצאתו על ארץ מצרים""EDUS B'YHOSEF SAMO; B'TZEISO AL ERETZ MITRAYIM..."- "He appointed it as a testimony for Yehosef when he went out over the land of Mitzrayim..." (Tehilim 81:6)
18)[line 28]"ויהי כהיום הזה ויבא הביתה לעשות מלאכתו ואין איש מאנשי הבית שם בבית""VA'YEHI KEHA'YOM HA'ZEH, VA'YAVO HA'BAISAH LA'ASOS MELACHTO, V'EIN ISH ME'ANSHEI HA'BAYIS SHAM BA'BAYIS."- "And it came to pass on a certain day, that he came into the house to do his work, and none of the people of the house were there within the house." (Bereishis 39:11)
19)[line 35]דיוקנוDEYUKNO- image
20)[line 37]"ותשב באיתן קשתו""VA'TESHEV B'EISAN KASHTO"- "But his bow abode firm" (Bereishis 49:24)
21)[line 38]"ויפוזו זרועי ידיו""VA'YAFOZU ZERO'EI YADAV"- "and his arms were gilded" (Bereishis 49:24)
22)[line 39]שיחקקSHE'YECHAKEK- that his name should be engraved
23)[line 39]"מידי אביר יעקב""M'YDEI AVIR YAKOV"- "from the hands of the Mighty Power of Yakov" (Bereishis 49:24)
24)[line 40]"משם רועה אבן ישראל""MISHAM RO'EH EVEN YISRAEL."- "from there he shepherded [the people of Yisrael and merited to be engraved on] the stone of Yisrael." (Bereishis 49:24)
25)[line 48]לוורדL'VERED- to a rose
26)[line 49]איצטגניניITZTAGNINEI- astrologers
27)[line 50]גנוני מלכותGENUNEI MALCHUS- the aura of royalty
28)[line 51]לא הוה קגמרLO HAVAH KA'GAMAR- he could not learn them
29a)[line 55]איתשיל אשבועתךITSHIL A'SHEVU'ASECH- ask [the Chachamim] that your oath should be revoked
b)[line 55]איתשילITSHIL (SHE'EILAH - HETER NEDARIM)
When a person takes an oath or makes a Neder (or designates Chalah, Terumah, or Kodshim) or Nezirus, he may have it revoked by a Beis Din of three (if they are not outstanding authorities) or a Yachid Mumcheh (an outstanding authority). The general method used is that Beis Din investigates whether the person would not have made the oath or Neder in the first place had he been aware of a particular fact.
30)[last line]מנצחיםMENATZCHIM- arguing or fighting
[37a - 39 lines; 37b - 51 lines]
1)[line 2]"שם בנימן צעיר רודם שרי יהודה רגמתם שרי זבלון שרי נפתלי""SHAM BINYAMIN TZA'IR RODEM, SAREI YEHUDAH RIGMASAM; SAREI ZEVULUN, SAREI NAFTALI"- "There, Binyamin, the youngest, rules over them, the princes of Yehudah stoned them; the princes of Zevulun, the princes of Naftali" (Tehilim 68:28).
2)[line 5]אושפיזכן לגבורהUSHPIZCHAN LA'GEVURAH- a host for the Almighty
3)[line 6]"[... חפף עליו כל היום] ובין כתיפיו שכן""[CHOFEF ALAV KOL HA'YOM,] U'VEIN KESEIFAV SHACHEN"- "[... He hovers over him all day long,] and dwells between his shoulders" (Devarim 33:12).
4)[line 10]"סבבוני בכחש אפרים ובמרמה בית ישראל; ויהודה עוד רד עם ק-ל ועִם קדושים נאמן""SEVAVUNI V'CHACHASH EFRAYIM, UV'MIRMAH BEIS YISRAEL; VI'YEHUDAH OD RAD IM KEL, V'IM KEDOSHIM NE'EMAN"- "Efrayim surrounded me with lies, and the house of Yisrael with deceit; but Yehudah still rules with HaSh-m, and is faithful (a) along with the holy ones (MALBIM); (b) to the Holy One (RADAK, METZUDAS DAVID)" (Hoshea 12:1).
5a)[line 12]"הושיעני א-לקים כי באו מים עד נפש. טבעתי בִּיוֵן מצולה ואין מעמד, באתי במעמקי מים ושבלת שטפתני""HOSHI'ENI ELOKIM, KI VA'U MAYIM AD NAFESH. TAVATI B'YVEIN METZULAH V'EIN MA'AMAD, BASI V'MA'AMAKI MAYIM, V'SHIBOLES SHETAFASNI"- "Save me E-lokim for the waters have reached until the soul. I have sunk in deep mire and there is no foothold; I have entered deepest waters, and a rushing current sweeps me away" (Tehilim 69:2-3).
b)[line 14]"אל תשטפני שבלת מים ואל תבלעני מצולה ואל תאטר עלי באר פיה""AL TISHTEFENI SHIBOLES MAYIM, V'AL TIVLA'ENI METZULAH; V'AL TE'TAR ALAI BE'ER PIHA"- "Let no swift current sweep me away, nor let the shadowy depths swallow me; and do not let the pit close its mouth over me" (Tehilim 69:16).
6)[line 18]"... דבר אל בני ישראל ויסעו!""... DABER EL BNEI YISRAEL V'YISA'U!"- "[And HaSh-m said to Moshe, 'Why do you cry to me?] Speak to the people of Yisrael, that they go forward!'" (Shemos 14:15).
7)[line 29]הראוי לשרתHA'RA'UY L'SHARES- a Levi who is fit to carry the Aron Kodesh, that is, between the ages of thirty and fifty
8)[line 32]מאי על?MAI AL?- What is the meaning of the word "Al" in the verses, "Eleh Ya'amdu l'Varech Es ha'Am Al Har Gerizim... v'Eleh Ya'amdu Al ha'Kelelah b'Har Eival" (Devarim 27:12-13)?
9a)[line 33]"ונתת על המערכת לבונה זכה""V'NASATA AL HA'MA'ARECHES LEVONAH ZAKAH..."- "And you shall place next to the stack, pure frankincense..." (Vayikra 24:7).
b)[line 33]המערכתHA'MA'ARECHES (LECHEM HA'PANIM)
(a)The Lechem ha'Panim (Showbread) is an offering of 12 loaves (that are Matzah), which are arranged in two Sedarim (stacks), six loaves to each Seder, on the Golden Table of the Mishkan or Beis ha'Mikdash. Fresh loaves were arranged on the Table every Shabbos and are left there until the following Shabbos. The Kohanim eat the loaves that are removed. (Vayikra 24:5-9).
(b)Kanim (wooden racks) separate the loaves to allow air to circulate so that the bread will not spoil.
(c)A Kometz (the amount that will fit under the middle three fingers when they are pressed upon the palm) of Levonah (frankincense) is placed alongside each stack in a Bazach (bowl). Only the Levonah is offered on the Mizbe'ach. The offering of the Levonah permits the loaves to be eaten.
10)[line 35]"וסכות על הארון את הפרוכת""V'SAKOSA AL HA'ARON ES HA'PAROCHES"- "and you shall cover the Ark with the curtain" (Shemos 40:3) - This verse proves that "Al" means "next to" since the Paroches was a dividing curtain between the Kodesh and the Kodesh ha'Kodashim (the location of the Aron); it did not actually cover the Aron.
11a)[line 37]ברוך בכללBARUCH BI'CHELAL- the general, all-inclusive blessing, i.e. the verse (Devarim 27:26) recited in the form of a blessing ("Blessed is the one who will uphold the words of this Torah, to perform them.")
b)[line 38]ברוך בפרטBARUCH BI'FERAT- the particular blessings of the ceremony, i.e. the verses (Devarim 27:15-25) recited in the form of a blessing, as in the previous entry
12)[last line]ללמוד וללמד לשמור ולעשותLILMOD UL'LAMED LISHMOR VELA'ASOS- (lit. to learn and to teach, to keep and to do) we are commanded to accept all of the Mitzvos with these four conditions, as delineated (in Devarim 5:1) (u'Lemadtem, u'Shemartem, La'asosam) and (ibid. 11:19) (v'Limadtem)
37b----------------------------------------37b
13)[line 2]וכן בסיני וכן בערבות מואבV'CHEN B'SINAI V'CHEN B'ARVOS MOAV- and similarly at Mount Sinai and similarly in the Plains of Moav, Bnei Yisrael accepted the Torah and Mitzvos in the same fashion
14)[line 3]"אלה דברי הברית אשר צוה ה' את משה [לכרת את בני ישראל בארץ מואב מלבד הברית אשר כרת אתם בחרב]""ELEH DIVREI HA'BRIS ASHER TZIVAH HASH-M ES MOSHE [LICHROS ES BNEI YISRAEL B'ERETZ MOAV; MI'LEVAD HA'BRIS ASHER KARAS ITAM B'CHOREV]"- "These are the words of the covenant that HaSh-m commanded Moshe [to make with Bnei Yisrael in the land of Moav; besides the covenant that He made with them in Chorev]" (Devarim 28:69).
15)[line 4]"ושמרתם את דברי הברית הזאת [ועשיתם אתם; למען תשכילו את כל אשר תעשון]""U'SHMARTEM ES DIVREI HA'BRIS HA'ZOS, [VA'ASISEM OSAM; L'MA'AN TASKILU ES KOL ASHER TA'ASUN]"- "You shall observe the words of this covenant [and do them; in order that you shall prosper in all that you do]" (Devarim 29:8).
16a)[line 8]כללותKELALOS- the general commandments of the Mitzvos
b)[line 9]ופרטותPERATOS- the particular details of the Mitzvos
17)[line 26]ערבא וערבא דערבאARAVA V'ARAVA D'ARAVA- a guarantor and a guarantor of the guarantor, that is, Bnei Yisrael accepted upon themselves to make sure that their fellow Jews keep all of the Mitzvos. Whether they accepted upon themselves to make sure that their fellow Jew is doing his part in watching to make sure that they themselves do the Mitzvos is the point of contention between Rebbi Shimon ben Yehudah and Rebbi.
18)[line 27]מתורגמניהMETURGEMANEI- his Meturgeman, (a) the person who repeats in a loud voice the words of the Rav, who lectures in a low voice (RASHI to Berachos 56a); (b) the person who translates into Aramaic the words of the Rav, who delivers the Shi'ur in a low voice in Hebrew (RASHI to Yoma 20b)
19)[line 50]ברכת כהניםBIRKAS KOHANIM
The Kohanim are required to bless the people with the three-fold blessing (Bamidbar 6:22-27). In the Beis ha'Mikdash the blessing was said with the Shem ha'Meforash (the Tetragrammaton - Sotah 38a). According to TOSFOS DH Harei Hu Omer (ibid.), this is only true when there is Giluy Shechinah in the Beis ha'Mikdash. Since there was no Giluy Shechinah after the passing of Shimon ha'Tzadik, the Kohanim stopped saying Birkas Kohanim with the Shem ha'Meforash.
[38a - 50 lines; 38b - 51 lines]
1a)[line 1]ככתבוK'KESAVO- as the Shem ha'Meforash is written; the Tetragrammaton
b)[line 1]בכינויוB'KINUYO- with its appellation, the Shem Adnus
2)[line 4]הציץHA'TZITZ- the thin gold plate on which was written "Kodesh la'Sh-m," worn on the forehead of the Kohen Gadol (Shemos 28:36-38). See Charts to Shabbos 63b.
3)[line 18]"[בעת ההוא הבדיל ה' את שבט הלוי... לעמד לפני ה'] לשרתו ולברך בשמו עד היום הזה""[BA'ES HA'HI HIVDIL HASH-M ES SHEVET HA'LEVI... LA'AMOD LIFNEI HASH-M] L'SHARSO, UL'VARECH BI'SHMO [AD HA'YOM HA'ZEH]"- "[At that time HaSh-m separated the tribe of Levi to carry the Ark of the Covenant of HaSh-m; to stand before HaSh-m] to minister unto Him, and to bless in His name [until this day.]" (Devarim 10:8) - See GILYON HA'SHAS of Rebbi Akiva Eiger who asks why the word "La'amod" (to stand) in this verse could not have been used to prove that Sherus itself is done standing (instead of the verse brought by the Gemara, Devarim 18:5).
4)[line 19]משרתMESHARES- to do the Divine Service
5)[line 29]"כי בו בחר... לעמד לשרת בשם ה' הוא ובניו כל הימים""KI VO BACHAR... LA'AMOD L'SHARES B'SHEM HASH-M, HU U'VANAV KOL HA'YAMIM"- "For HaSh-m has chosen him... to stand to minister in the Name of HaSh-m, him and his sons forever." (Devarim 18:5)
6)[line 33]בשם המפורשSHEM HA'MEFORASH (BIRKAS KOHANIM)
The Kohanim are required to bless the people with the three-fold blessing, as described in Bamidbar 6:22-27. In the Beis ha'Mikdash the blessing was said with the Shem ha'Meforash (the Tetragrammaton). According to Tosfos DH Harei Hu Omer, this is only true when there is Giluy Shechinah in the Beis ha'Mikdash. Since there was no Giluy Shechinah after the passing of Shimon ha'Tzadik, the Kohanim stopped saying Birkas Kohanim with the Shem ha'Meforash.
7)[line 35]"ושמו את שמי על בני ישראל ואני אברכם""V'SAMU ES SHEMI AL BNEI YISRAEL; VA'ANI AVARCHEM"- "And they shall place My Name upon Bnei Yisrael; and I will bless them." (Bamidbar 6:27)
8)[line 36]בגבוליןB'GEVULIN- in all of Eretz Yisrael, to the exclusion of the Beis ha'Mikdash
9)[line 37]"[כי ירחק ממך המקום אשר יבחר ה' אלקיך] לשום שמו שם""[KI YIRCHAK MIMCHA HA'MAKOM ASHER YIVCHAR HASH-M EL-KECHA] LASUM ES SHEMO SHAM"- "[If the place which HaSh-m your Elokim has chosen] to put His Name there [is too far from you, then you shall slaughter of your herd and of your flock, which HaSh-m has given you, as I have commanded you, and you shall eat in your gates, to your heart's desire]." (Devarim 12:21)
10)[line 41]מקרא זה מסורס הואMIKRA ZEH MESURAS HU- (lit. this verse is out of order) this verse is to be understood by rearranging its words
11)[line 45]ועבדים משוחרריםV'AVADIM MESHUCHRARIM- and freed slaves
12)[line 45]"דבר אל אהרן ואל בניו לאמר כה תברכו את בני ישראל אמור להם""DABER EL AHARON V'EL BANAV LEIMOR: KO SEVARCHU ES BNEI YISRAEL; AMOR LAHEM'"- "Speak to Aharon and his sons saying, 'Thus shall you bless Bnei Yisrael, saying to them:'" (Bamidbar 6:23)
13)[line 47]עורףOREF- the backs of their necks
14)[line 48]נקטינןNAKTINAN- we have a tradition
38b----------------------------------------38b
15)[line 2](סימן מתאו''ה לברכ''ה דוכ''ן בעבוד''ה כו''ס מכי''ר נהנ''ה בעגל''ה)(SIMAN MIS'AVEH LI'VERACHAH DUCHAN BA'AVODAH KOS MAKIR NEHENEH BA'EGLAH)- this is a mnemonic device for remembering the eight teachings of Rebbi Yehoshua ben Levi, respectively:
1.Mis'aveh refers to Minayin sheha'Kadosh Baruch Hu Mis'aveh l'Virkas Kohanim (line 4);
2.li'Verachah refers to Kol Kohen she'Mevarech, Misbarech (line 7);
3.Duchan refers to Kol Kohen she'Eino Oleh la'Duchan (line 10);
4.ba'Avodah refers to Kol Kohen she'Eino Oleh ba'Avodah (line 14);
5.Kos refers to Ein Nosnin Kos Shel Berachah (line 26);
6.Makir refers to Minayin she'Afilu Ofos Makirin b'Tzarei Ayin (line 29);
7.Neheneh refers to Kol ha'Neheneh mi'Tzrei Ayin (line 32);
8.ba'Eglah refers to Ein Eglah Arufah Ba'ah Ela Bishvil Tzarei Ayin (line 37)
16)[line 10]לדוכןDUCHAN- the raised platform at the front of the Beis ha'Keneses upon which the Kohanim stand while performing Birkas Kohanim
17)[line 12]בן גרושה או בן חלוצהBEN GERUSHAH O VEN CHALUTZAH (CHALAL)
(a)The Torah (Vayikra 21:14) commands a Kohen Gadol not to marry a widow (Almanah), divorcee (Gerushah), prostitute ("Zonah" - see Background to Yevamos 59:8), or Chalalah. An ordinary Kohen is permitted to marry a widow, but not any of the other women listed above. The child from one of the above-mentioned unions is invalidated from the Kehunah, and is called a "Chalal." The Rabanan also prohibited all Kohanim from marrying a Chalutzah (see Background to Sotah 32:7), and made the children of a Kohen from a Chalutzah Chalalim mid'Rabanan.
(b)A Chalal may not serve in the Beis ha'Mikdash, and according to some sources he is Chayav Misah b'Yedei Shamayim if he does (MINCHAS CHINUCH 275:5). A Chalal does not eat Terumah or the Kodshim reserved for Kohanim (Terumos 8:1), and is not restricted with regard to the women that he is allowed to marry. Chalalim are not prohibited from coming into contact with corpses. Chalalim are not considered Kohanim with regard to the other privileges and restrictions pertaining to Kohanim, as well.
(c)A widow, divorcee, or prostitute who has relations with a Kohen Gadol, and a divorcee or prostitute who has relations with a regular Kohen, becomes a "Chalalah." Female children born through such a union are also Chalalos. Also, any Jewish woman who has relations with a Chalal becomes a Chalalah (even though she is permitted to have relations with him).
(d)A Chalalah is prohibited to marry a Kohen. If she does marry (and have relations with) a Kohen, the Chalalah and the Kohen are punished with Malkos. A Chalalah may not eat Terumah. Although a Jewish woman who has living children from a Kohen normally eats Terumah, if she becomes a Chalalah she may no longer eat Terumah. Similarly, although the daughter of a Kohen normally eats Terumah until she becomes married to a non-Kohen, if she becomes a Chalalah she may no longer eat Terumah (Yevamos 69a).
(e)There is a Mitzvas Aseh for a Kohen Gadol to marry a Besulah (Vayikra 21:13). If he transgresses this Aseh and marries a Be'ulah (who is not an Almanah), the Tana'im argue as to whether the woman becomes a Chalalah and whether the child is a Chalal.
18)[line 13]דסליק לפרקיםD'SALIK LI'FERAKIM- when he goes up [to the Duchan to perform Birkas Kohanim] occasionally (he only is guilty of not performing the three Mitzvos Aseh. We do not, however, suspect that he is a Ben Gerushah or Ben Chalutzah)
19)[line 15]בעבודהAVODAH- the Berachah of Retzeh
20a)[line 20]מעיקרא הוו עקרי כרעייהוME'IKARA HAVU AKREI KAR'AIHU- they would start to move (lit. uproot their feet) beforehand
b)[line 20]ממטא לא הוה מטו התםMIMTA LO HAVAH MATU HASAM- they did not arrive there (at the Duchan)
21)[line 23]הבטחתוHAVTACHASO- he is certain [that he will return to his Tefilah and he will not get confused]
22)[line 24]והוינן בהV'HAVINAN BAH- and we question this ruling
23)[line 25]דנד פורתאD'NAD PURTA- that he moved [his feet] slightly
24)[line 27]"טוב עין הוא יבורך כי נתן מלחמו לדל""TOV AYIN HU YEVORACH; KI NASAN MI'LACHMO LA'DAL"- "He who has a generous eye shall be blessed; for he gives of his bread to the poor" (Mishlei 22:9) - The Gemara instructs homiletically, "Do not read "Yevorach" ("he will be blessed"), but rather "Yevarech" ("he will recite the blessing")."
25)[line 30]"כי חנם מזורה הרשת בעיני כל בעל כנף""KI CHINAM MEZORAH HA'RASHES B'EINEI KOL BA'AL KANAF"- "Surely in vain the net is spread in the sight of any bird" (Mishlei 1:17) - Since the previous verses refer to miserly people, the Gemara interprets this verse to mean that even the birds recognize a miser and will not partake of the grain that he spreads in his trap. The MAHARSHA explains this in two ways: (a) Naturally, birds have no intelligence to distinguish between stingy and generous people. However, HaSh-m does, and He Who sustains all living things can decree that the birds will be fed from the grain of a generous person, i.e. the miserly bird catcher will not catch as many birds as the generous one. (b) A wise, "generous" bird catcher will spread grain in a certain spot before he sets his trap, to attract unsuspecting birds to that spot. After he sets his trap, he will even increase the amount of grain that he spreads out to be sure that his efforts and grain are not wasted. A miserly bird catcher will not take these steps to insure that his efforts will be successful, and as such, even the small amount of grain that he spreads out will be wasted when he catches no birds.
26)[line 33]"אל תלחם את לחם רע עין [ואל תתאו למטעמתיו]""AL TILCHAM ES LECHEM RA AYIN, [V'AL TIS'AV L'MAT'AMOSAV]"- "Do not eat the bread of the miserly, [nor should you desire his delicacies]." (Mishlei 23:6)
27)[line 34]"כי כמו שער בנפשו כן הוא אכול ושתה יאמר לך [ולבו בל עמך]""KI KEMO SHA'AR B'NAFSHO, KEN HU; 'ECHOL U'SHESEH,' YOMAR LACH, [V'LIBO BAL IMACH]"- "For it (partaking of his food) is like pouring poison into his soul (the soul of the miserly host); 'Eat and drink,' he says to you; but his heart is not with you." (Mishlei 23:7)
28)[line 37]עגלה ערופהEGLAH ARUFAH
(a)If a Jew is found murdered in a field (in Israel) and it is not known who the murderer is, the Torah requires that an Eglah Arufah be brought in order to atone for the blood that was spilled (Devarim 21:1). The procedure is as follows:
(b)Five elders of the Beis Din of the Lishkas ha'Gazis (the Jewish Supreme Court) measure the distance between the dead body and the cities around it to determine which city is closest to it.
(c)The elders of the city that is closest to the corpse must bring a female calf that has never been worked to a Nachal Eisan (a swiftly flowing stream - RAMBAM Hilchos Rotze'ach 9:2; a valley with tough soil - RASHI). They strike it on the back of its neck (Arifah) with a cleaver, severing its spinal column, gullet, and windpipe.
(d)The elders of the closest city then wash their hands there and say, "Our hands have not spilled this blood, and our eyes did not see [the murder]" (Devarim 21:7). This includes a proclamation that the dead man was not sent away from the city without the proper food for his journey or the proper accompaniment. The Kohanim that are present say, "Atone for Your people Yisrael whom You have redeemed, HaSh-m, and do not place [the guilt for] innocent blood in the midst of Your people Yisrael" (ibid. 21:8). After this procedure, HaSh-m will grant atonement for the innocent blood that was spilled (RAMBAM Hilchos Rotze'ach 9:3).
29)[line 40]ופטרנוהוU'PETARNUHU- and we sent him away
30)[line 42]לוייהLEVAYAH- an escort
31)[line 45]דאניסיD'ANISEI- that it was forced
32)[line 45]מבירתא דשיחוריMI'BEIRASA D'SHICHOREI- from the Fort of Shichori, a town in Bavel
33)[line 48]אריכי באפי גוצי לא מפסקיARICHEI B'APEI GUTZEI LO MAFSEKEI- tall people who stand in front of short people do not obstruct the blessing of the Kohanim
34)[line 49]תיבהTEIVAH- the table upon which the Sefer Torah is placed when reading from it
35)[last line]צדדיןTZEDADIN- [the people who stand to] the sides [of the Kohanim]
36)[last line]להזותL'HAZOS (to sprinkle the Mei Chatas)
(a)The Parah Adumah, an exclusively red-haired female cow, is burned on Har ha'Zeisim and its ashes are used for making a person Tahor if he is Tamei Mes. Only a cow that has not had a yoke placed upon it and has had no other work done with it is fit to be used as a Parah Adumah. A place is prepared for its slaughter on Har ha'Zeisim, opposite the gate to the Azarah (the courtyard of the Beis ha'Mikdash). After it is slaughtered, its blood is sprinkled in the direction of the Beis ha'Mikdash seven times. A cedar branch, some Ezov branches and a piece of crimson wool are thrown into the carcass of the cow while it is burning. (Bamidbar 19:1-22)
(b)If a person (or utensil) became Tamei through touching Tum'as Mes or being in the same room as a Mes or something that is Metamei b'Ohel, 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 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)
[39a - 23 lines; 39b - 51 lines]
1)[line 5]"ויקרא בו לפני הרחוב אשר לפני שער המים מן האור עד מחצית היום נגד האנשים והנשים והמבינים ואזני כל העם אל ספר התורה... ויפתח עזרא הספר לעיני כל העם כי מעל כל העם היה וכפתחו עמדו כל העם""VA'YIKRA BO LIFNEI HA'RECHOV ASHER LIFNEI SHA'AR HA'MAYIM MIN HA'OR AD MACHTZIS HA'YOM, NEGED HA'ANASHIN VEHA'NASHIM VEHA'MEVINIM, V'AZNEI KOL HA'AM EL SEFER HA'TORAH... VA'YIFTACH EZRA HA'SEFER L'EINEI KOL HA'AM, KI ME'AL KOL HA'AM HAYAH, UCHE'PISCHO AMDU CHOL HA'AM." - "And he read in it before the plaza which was in front of the Water-Gate, from the beginning of the day until mid-day, in the presence of the men and the women and the wise men, and all the people bent their ears to hear the words of the Sefer Torah. And Ezra opened the Sefer, for he stood above all the people, and when he opened it, all the people arose." (Nechemyah 8:3, 5) (EZRA READS THE TORAH TO THE PEOPLE)
See Background to Nedarim 37:7.
2)[line 6]"והוחלתי כי לא ידברו כי עמדו לא ענו עוד""V'HOCHALTI KI LO YEDABERU; KI AMDU LO ANU OD."- "And shall I wait because they do not speak, because they stand there and answer no more?" (Iyov 32:16)
3)[line 13]לא עשיתי בית הכנסת קפנדריאLO ASISI BEIS HA'KENESES KAPANDARYA- I did not walk through a synagogue as a shortcut
4)[line 13]ולא פסעתי על ראשי עם קודשV'LO PASATI AL ROSHEI AM KODESH- and I did not [walk in a place where I would appear to] step over the heads of the holy nation (the students)
5)[line 17]כי עקר כרעיהKI AKAR KAR'EI- when a Kohen starts to move (lit. uproot his feet)
6)[line 20]מכשולMICHSHOL- impediment; hindrance
7)[line 20]ועוןV'AVON- and a sin
8)[line 21]וכי מהדר אפיה מציבוראV'KI MEHADER APEI MI'TZIBURA- and when the Kohen turns his face away from the congregation (after saying the Birkas Kohanim)
9)[line 21]אדבריהADBEREI- (lit. led him) taught him the following words
39b----------------------------------------39b
10)[line 1]"השקיפה ממעון קדשך מן השמים וברך את אמך את ישראל ואת האדמה אשר נתתה לנו כאשר נשבעת לאבותינו ארץ זבת חלב ודבש""HASHKIFAH MI'ME'ON KODSHECHA MIN HA'SHAMAYIM, U'VARECH ES AMCHA ES YISRAEL, V'ES HA'ADAMAH ASHER NASATA LANU; KA'ASHER NISHBATA LA'AVOSEINU, ERETZ ZAVAS CHALAV U'DVASH."- "Look forth from Your Holy Habitation, from Heaven, and bless Your people Yisrael, and the land that You gave us; as You swore to our fathers, a land flowing with milk and honey." (Devarim 26:15)
11)[line 3]לכוף קישרי אצבעותיהןLA'KOF KISHREI ETZBE'OSEIHEN- to bend the knuckles of their hands
12)[line 18]המתרגםHA'METARGEM- the one who translates the Parshah into Aramaic, verse by verse (this is still the custom today in Yemenite congregations)
13)[line 22]המפטיר בנביאHA'MAFTIR BA'NAVI- the one who finishes [the reading on Shabbos by reading] from the Prophets
14)[line 27]להפשיט את התיבהL'HAFSHIT ES HA'TEIVAH- to take off the decorative cloths from the Bimah, the table upon which the Sefer Torah is placed when reading from it
15)[line 33]בר אהינא אסברה ליBAR AHINA ASBERAH LI- [the sage named] bar Ahina explained it to me
16)[line 36]"ברכו ה' מלאכיו גבורי כח [עשי דברו לשמע בקול דברו]""BARCHU HASH-M MAL'ACHAV, GIBOREI CHO'ACH, [OSEI DEVARO, LISHMO'A B'KOL DEVARO.]"- "Bless HaSh-m, O you His angels, you mighty ones, [who do His word, listening to the voice of His word!]" (Tehilim 103:20)
17)[line 41]"שיר המעלות הנה ברכו את ה' כל עבדי ה' [העומדים בבית ה' בלילות]""SHIR HA'MA'ALOS, HINEH BARECHU ES HASH-M KOL AVDEI HASH-M [HA'OMDIM B'VEIS HASH-M BA'LEILOS.]"- "A Song of Ascents. Behold, bless HaSh-m, all you servants of HaSh-m, [who by night stand in the House of HaSh-m.]" (Tehilim 134:1)
18)[line 49]"מקוה ישראל מושיעו בעת צרה למה תהיה כגר בארץ [וכאורח נטה ללון. למה תהיה כאיש נדהם כגבור לא יוכל להושיע ואתה בקרבנו ה' ושמך עלינו נקרא אל תנחנו]""MIKVEH YISRAEL, MOSHI'O B'ES TZARAH; LAMAH SIHEYEH K'GER BA'ARETZ, [UCH'ORE'ACH NATAH LALUN? LAMAH SIHEYEH K'ISH NIDHAM, K'GIBOR LO YUCHAL L'HOSHI'A, V'ATAH V'KIRBENU HASH-M, V'SHIMCHA ALEINU, AL TANICHENU!]"- "O Hope of Yisrael, its Savior in times of trouble, why should You be like a stranger in the land, [and like a wayfaring man who turns aside to stay for a night? Why should You be like a man astonished, like a mighty man who cannot save? Yet You, O HaSh-m, are in the midst of us, and we are called by Your name; leave us not!" (Yirmeyahu 14:8-9)
[40a - 53 lines; 40b - 27 lines]
1)[line 7]פסוקא לקבל פסוקאPESUKA LA'KAVEL PESUKA- a verse for a verse (after each verse of Birkas Kohanim or during the recitation of the Name of HaSh-m in each verse of Birkas Kohanim, one of these verses is said by the congregation)
2)[line 10]אמר רבי חנינא בר פפא תדעAMAR REBBI CHANINA BAR PAPA, TEDA- Rebbi Chanina bar Papa said, "You should know [that this is true...] (that the correct ruling is not to recite these verses)
3)[line 15]מסביר פניםMASBIR PANIM- to demonstrate that the Birkas Kohanim is important and pleasing to him by thanking his Master (through the recitation of these verses that contain praises of HaSh-m) for bestowing it upon him
4)[line 16]מריש הוה אמינא להוME'REISH HAVAH AMINA LEHU- at first I used to say them
5)[line 19]עינותנא אנאINVESANA ANA- I am a humble person
6)[line 21]אמוריהAMOREI- his Meturgeman, (a) the person who repeats in a loud voice the words of the Rav, who lectures in a low voice (RASHI to Berachos 56a); (b) the person who translates into Aramaic the words of the Rav, who delivers the Shi'ur in a low voice in Hebrew (RASHI to Yoma 20b)
7)[line 23]דביתהוD'VIS'HU- his wife
8)[line 24]הא דידן לא צריך ליה לדידךHA DIDAN LO TZARICH LEI L'DIDACH- Behold! Mine (my husband) does not need yours (your husband)!
9)[line 25]דגחין וזקיף עליהD'GACHIN V'ZAKIF ALEI- that he bends down (to hear his words) and stands up (to repeat his words) for him
10)[line 28]מיני ומיניה יתקלס עילאהMINI U'MINEI YISKALES ILA'AH- between the two of us, the One Who Is Most High shall be praised
11)[line 29]אימנו רבנן עליהIMNU RABANAN ALEI- the Chachamim voted about him
12)[line 29]לממנייה ברישאL'MIMNAYEI B'REISHA- to appoint him as their leader
13)[line 31]איכא רבהIKA RABAH!- There is a greater person!
14)[line 32]איקלעוIKLA'U- came, visited
15a)[line 33]באגדתאAGADETA- the class of Rabbinical literature that contains homiletic interpretations of the verses of Scriptures
b)[line 33]בשמעתאSHEMA'ATA- the class of Rabbinical literature that contains laws of prohibitions and ritual purity
16)[line 34]שבקוהSHAVKUHA- they left [him]
17)[line 35]חלש דעתיהCHALASH DA'ATEI- he became upset or dejected
18)[line 38]סידקיתSIDKIS- items used for spinning thread or for sewing
19)[line 39]מלוהMELAVEH- escort
20)[line 40]אושפיזיהUSHPIZEI- his place of lodging, inn
21)[line 40]משום יקרא דבי קיסרMISHUM YEKARA D'VEI KEISAR- for the honor of the Roman emperor (since Rebbi Avahu was held in high esteem by the Roman authorities - see Kesuvos 17a)
22)[line 41]ההוא יומאHA'HU YOMA- on that day [that everyone went to hear Rebbi Avahu and left Rebbi Chiya bar Aba]
23)[line 42]לא איתותב דעתיהLO ITOSAV DA'ATEI- he was not consoled
24)[line 49]"ויקם דויד המלך על רגליו ויאמר שמעוני אחי ועמי אני...""VA'YAKAM DAVID HA'MELECH AL RAGLAV VA'YOMER: SHEMA'UNI ACHAI V'AMI..." - "[And David assembled in Yerushalayim, all the leaders of Yisrael, the leaders of the tribes, the leaders of the divisions that served the king, the officers of thousands, the officers of hundreds, and the officers who were in charge of the possessions and livestock of the king and his sons, along with the valets and the mighty men.] And David ha'Melech stood up on his feet (despite his advanced age) and he said: Listen to me my brothers and my people; it has been in my heart to build a House of Rest for the Aron of the Covenant of HaSh-m, and as a footstool for the feet of our G-d, and I have made the preparations to build it." (Divrei ha'Yamim I 28:1-2) (DAVID HA'MELECH AND THE BEIS HA'MIKDASH)
(a)It had long been David's wish to build the Beis ha'mikdash, only HaSh-m told him that, as a man of war, it was not befitting for David to fulfill this Mitzvah, but that his son Shlomo, who was a man of peace, would build it. Nevertheless, David, together with Nasan ha'Navi, prepared the plans of the Beis ha'Mikdash, and David set aside vast funds and silver and gold, copper and iron, as well as all the other raw materials needed for its construction.
(b)He now assembled all the leaders of the people to inform them of what he had done, before calling in his son Shlomo and handing him the plans of the Beis ha'Mikdash and formally appointing him with the task of building the Beis ha'Mikdash. He also inspired them to add large amounts of raw materials to the Temple treasury.
25)[line 51]ואני רודה אתכם במקלV'ANI RODEH ESCHEM B'MAKEL- and I will rule over you with a big stick
26)[last line]רצועהRETZU'AH- strap
27)[last line]והדר אזיל למיקטריהV'HADAR AZIL L'MIKTEREI- and he will go back to tie it
40b----------------------------------------40b
28)[line 2]מנין שאין עונין אמן במקדש?MINAYIN SHE'EIN ONIN AMEN BA'MIKDASH?- From where do we learn that the answer "Amen" is not used in the Beis ha'Mikdash?
29)[line 6]על כל ברכה וברכה תן לו תהלהAL KOL BERACHAH U'VERACHAH, TEN LO SEHILAH- after every blessing, give praise to HaSh-m
30a)[line 8]חזן הכנסתCHAZAN HA'KENESES- the sexton who took care of the maintenance of the synagogue that was located on Har ha'Bayis near the Azarah (RASHI, TIFERES YISRAEL 7:7:30)
b)[line 9]לראש הכנסתROSH HA'KENESES- the superintendent of the synagogue who would appoint those who would lead the services and read the Torah
c)[line 9]לסגןSEGAN- the deputy Kohen Gadol, who has been prepared to officiate in place of the Kohen Gadol, should he become unfit to do the Avodah (RASHI). According to the Girsa in Yoma 39a, he always stays at the Kohen Gadol's right-hand side.
31)[line 12]ומניחה בחיקוU'MENICHAH B'CHEIKO- (a) and he embraces it against his chest; (b) he placed it under his arm (TIFERES YISRAEL to Yoma 7:1:13)
32)[line 14]שבחומש הפקודיםSHEB'CHUMASH HA'PEKUDIM- that is in Sefer Bamidbar (Bamidbar 29:7-11)
33)[line 15]על התורהAL HA'TORAH- the blessing normally recited after reading the Torah ("Asher Nasan Lanu Es Toraso...")
34)[line 15]ועל העבודהV'AL HA'AVODAH- and the blessing of Retzeh (Avodah), which ended with the words she'Osecha Levadecha b'Yir'ah Na'avod, which is the Nusach of most Machzorim
35)[line 16]ועל ההודייהV'AL HA'HODAYAH- and the blessing of Modim (Hoda'ah)
36)[line 16]מחילת העוןMECHILAS HA'AVON- the blessing that starts with "Atah Bachartanu" and ends with "Melech Mochel v'Sole'ach la'Avonoseinu vela'Avonos Amo Yisrael..."
37)[line 16]ועל המקדשV'AL HA'MIKDASH- a prayer for the Beis ha'Mikdash that ends with "Asher Bachar ba'Mikdash"
38)[line 17]ועל ישראלV'AL YISRAEL- a prayer for Benei Yisrael that ends with "ha'Bocher b'Amo Yisrael"
39)[line 17]ועל ירושליםV'AL YERUSHALAYIM- see Insights
40)[line 19]חולקין כבוד לתלמיד במקום הרבCHOLKIN KAVOD LA'TALMID BI'MEKOM HA'RAV- one is permitted to honor a student in the presence of his teacher or any other Torah sage whom the student is required to honor
41)[line 24]"ויבא המלך דוד וישב לפני ה' ויאמר מי אנכי ה' אלקים ומי ביתי כי הבאתני עד הלם""VA'YAVO HA'MELECH DAVID VA'YESHEV LIFNEI HASH-M VA'YOMER: MI ANOCHI HASH-M ELOKIM U'MI BEISI, KI HAVI'OSI AD HALOM?" - "And the king, David, came and sat before HaSh-m (as only the king of Yehudah is permitted to do) and he said: Who am I, HaSh-m Elokim, and what is my family, that you have brought me until here?" (Shmuel II 7:18) (DAVID'S HUMILITY)
(a)HaSh-m responded to David's request to build the Beis ha'Mikdash in the negative, although he promised David that his son Shlomo would build it. HaSh-m promised that - unlike Shaul, who lost the throne on account of his sin - David's son would never lose it, and that even if he sinned, he would be punished severely but he would remain king.
(b)David, in his deep humility, could not understand why he, of all people, should have been chosen to rule eternally over Yisrael, particularly bearing in mind that he was descended from Rus ha'Mo'aviyah. In these verses he expresses his gratitude to HaSh-m for the honor.
42)[line 25]כדאמר רב חסדא בעזרת נשיםKED'AMAR RAV CHISDA, B'EZRAS NASHIM- (Rav Chisda is explaining what the Tana Kama of the Beraisa brought below meant by saying that the Torah was read "in the Azarah." His statement is also recorded on Daf 41a in its proper place after the Beraisa)
|
| |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
Comments
Post a Comment