[22a - 47 lines; 22b - 47 lines]

1a)[line 9]דולגDOLEG- he goes back; the second reader goes back and rereads the third verse

b)[line 10]פוסקPOSEK- he splits the third verse into two; the first person reads until the middle of the third verse and stops, and the second reader continues from there

2)[line 13]רבי חנניא קראREBBI CHANINA KARA- Rebbi Chanina, the skilled Torah reader

3)[line 16]ולהתלמד עשוייןL'HISLAMED ASUYIN- the purpose (of splitting the verses) is to learn the verses

4)[line 38]מאן דעייל שיולי שיילMAN D'AYIL SHEYULEI SHAYIL- one who comes in (in the middle) asks (what happened before)

5)[line 48]רב בכהני קראRAV B'CHAHANEI KARA- Rav read in the place of the Kohen, i.e. first

6)[line 49]מיכף כייפו ליהMEIKAF KAIFU LEI- they were submissive to him

22b----------------------------------------22b

7a)[line 18]כל דטפי ליה מילתא מחבריהKOL D'TAFI LEI MILSA ME'CHAVREI- any (day) that has an attribute over another (day)

b)[line 19]טפי ליה גברא יתיראTAFI LEI GAVRA YESEIRA- has an extra person (read the Torah)

8)[line 27]ואבן משכיתEVEN MASKIS- a stone which was put before an idol, to prostrate on

9)[line 41]"ויאמר ה' אל יהושע קם לך""VA'YOMER HASH-M EL YEHOSHUA, KUM LACH" - "And HaSh-m said to Yehoshua: Arise! [Why do you fall on your face?]" (Yehoshua 7:10) (A TIME TO PRAY)

(a)Yisrael had just lost the battle against Ai (only the second battle in the conquest of Kena'an). Thirty-six men had fallen, and Yehoshua fell on his face in prayer. HaSh-m instructed him to arise because, as the commentaries explain, now was not the time for prayer. Yisrael sinned in that they had not prevented Achan from taking from the spoils of Yericho, against Yehoshua's express orders, and the order of the day was to exterminate the evil from their midst. (Rashi on the verse adds two other reasons for why Yisrael lost the battle; see there).

(b)The Gemara in Ta'anis also learns from this verse (from which it appears that Yehoshua's prayer was answered) that it is only one who is as great as Yehoshua and bound to be answered who is permitted to fall on his face in prayer.

10)[line 42]קידהKIDAH- a method of bowing, where only the head and thumbs are on the ground. When reverting to a standing position, only the thumbs are used, and not the arms (RASHI Sukah 53a DH v'Zo and DH Itla).

11)[line 42]אפיםAPAYIM- on the face

12)[line 42]כריעהKERI'AH- kneeling

13)[line 42]ברכיםBIRKAYIM- knees

14)[line 42]"ותקד בת שבע אפים ארץ""VA'TIKOD BAS SHEVA APAYIM ERETZ" - "And Bas Sheva fell on her face [and she prostrated herself before the king, and she said, 'Long live the King, David, forever!']" (Melachim I 1:31). (DAVID HA'MELECH'S OATH)

(a)Following Adoniyahu's attempt to seize the throne, even before his father David ha'Melech died, Nasan ha'Navi spoke with Bas Sheva, mother of Shlomo, and informed her of the uprising, of which the king knew nothing. In view of HaSh-m's (and David's) promise that her son Shlomo would succeed David, the Navi advised her to go to the king and remind him of that oath and ask him why Adoniyahu staked a claim to the throne (as if David was aware of Adoniyahu's actions). He told her that he would back her up and likewise remind David of his promise.

(b)That is what they did. Bas Sheva entered David's chamber, and even as she pleaded with the king to keep his promise to her to place their son Shlomo on the throne after him, Nasan ha'Navi came in and backed her up. Exactly as he had hoped, their words galvanized the king into action, and he immediately swore to them that he would see to it that very day that Shlomo would succeed him, a promise which he promptly kept. That was when Bas Sheva fell on her face and prostrated herself before him.

(c)See Background to Shekalim 16:24.

15)[line 43]השתחואהHISHTACHAVA'AH- prostration while outstretching one's hands and feet

16)[line 43]"מכרע על ברכיו ...""MI'KERO'A AL BIRKAV..." - "[And it was when Shlomo finished praying to HaSh-m, all this prayer and supplication, he arose in front of the Mizbe'ach of HaSh-m] from having knelt on his knees, [and his hands were spread out heavenwards.]" (Melachim I 8:54)

See Background to Rosh Hashanah 8:22.

17)[line 44]"הבוא נבוא אני ואמך ואחיך להשתחות לך ארצה""HA'VO NAVO ANI V'IMCHA V'ACHECHA L'HISHTACHAVOS LECHA ARTZAH?" - "[And he told it to his father and to his brothers, and his father scolded him and said to him,] 'What is this dream that you dreamt? Shall we, I and your mother and your brothers come to prostrate ourselves before you to the ground?'" (Bereishis 37:10) (YOSEF DREAMS)

(a)Rabeinu Bachye comments on the brothers' response to Yosef's first dream. Based on the principle that "dreams always follow the interpretation," one would have expected them to give the dream a negative interpretation. That is not what they did. Almost unbelievably, they interpreted the dream to mean that Yosef would rule over them. (Rabeinu Bachye attributes this to Hashgachah.)

(b)When it came to the second dream, Yakov Avinu did the same thing. Although the dream did not specifically mention any particular person, he interpreted the sun, moon, and stars as a reference to himself, Rachel (or Bilhah) and Yosef's brothers. The scenario now depicted by the dream was as unlikely as could be, and yet Yakov nevertheless interpreted it that way. Moreover, in contrast to the brothers' reaction, who dreaded the realization of the earlier dream, the Torah says that Yakov Avinu "waited for it to come true."

18)[line 45]ואיטלעITLA- he became lame

19)[line 45]אל יטיח אדם דברים כלפי מעלהAL YATI'ACH ADAM DEVARIM KELAPEI MA'ALAH- a person should not speak disrespectfully to HaSh-m (lit. to shoot words above)

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