[9a - 50 lines; 49b - 40 lines]
1)[line 1]קשיא לכולהוKASHYA L'CHULHU- this poses a question to all [of the above-mentioned opinions, as the seven days of Sheva Berachos - during which there is a Mitzvah for the groom and bride to be happy, as well as a festive meal - fall during Chol ha'Mo'ed]
2)[line 2]למאן דאמר משום שמחהMAN D'AMAR MI'SHUM SIMCHAH- This refers to both of the first two answers given above. One maintains that no Simchah may ever be hosted together with another, and the second maintains that the specific Simchah of marriage may not be held during a festival.
3)[line 3]חד יומאCHAD YOMA- [the] one day [of the wedding itself]
4)[line 5]לחד יומא לא משהי איניש נפשיהL'CHAD YOMA LO MASH'HI INISH NAFSHEI- a person will not delay [his wedding] to wait for one specific day [since he may miss that small window of opportunity]
5)[line 7]"ויעש שלמה בעת ההיא את החג וכל ישראל עמו קהל גדול מלבוא חמת עד נחל מצרים לפני ה' אלקינו שבעת ימים ושבעת ימים ארבע עשר יום""VA'YA'AS SHLOMO VA'ES HA'HI ES HE'CHAG, V'CHOL YISRAEL IMO, KAHAL GADOL MI'LEVO CHAMAS AD NACHAL MITZRAYIM, LIFNEI HASH-M ELOKEINU, SHIV'AS YAMIM V'SHIV'AS YAMIM, ARBA'AH ASAR YOM." - "And Shlomo celebrated the festival [of the completion of the Beis ha'Mikdash] at the time, and all Yisrael with him, a vast congregation from Chamas to the River of Egypt, before HaSh-m our G-d, seven days plus seven days, for a total of fourteen days." (Melachim I 8:65) (THE DEDICATION CELEBRATION OF THE BEIS HA'MIKDASH)
(a)Shlomo had just finished building the Beis ha'Mikdash and inaugurated it (by celebrating with the offering of many Korbanos) for seven days (from the eighth of Tishrei to the fourteenth, including Yom Kippur, on which the people were permitted to eat and drink). He now allowed the celebrations to continue throughout the seven days of Sukos, before sending the people home.
(b)On the following day, Shemini Atzeres, he granted them permission to go home: "On the eighth day, he sent off the nation, and they blessed the king, and they went to their homes happy and with good hearts, over all of the good that HaSh-m had done for David, His servant, and for Yisrael, His nation" (ibid. 8:66). The verse in Divrei ha'Yamim II (7:10) relates that it was on the next day, on Isru Chag, that the people blessed the king and took leave of him, after they received permission a second time to go.
(c)"All of the good that HaSh-m had done for David" (v. 66) refers (1) to the fact that He kept His promise to place David's son Shlomo on the throne, and (2) to the fact that He forgave David for the sin of Bas Sheva, as the Gemara will explain later on the Amud.
(d)That pardon manifested itself in the refusal of the gates of the Beis ha'Mikdash to open to allow the Aron ha'Kodesh to enter, despite Shlomo ha'Melech's numerous entreaties, until he mentioned the merits of David his father. That was when the gates opened and allowed the Aron ha'Kodesh to enter. At that point, the enemies of David knew that HaSh-m had forgiven him for the sin of Bas Sheva.
6a)[line 8]מלבוא חמתLEVO CHAMAS- a city in Syria some fifty miles from the Mediterranean, to the north of Eretz Yisrael; identified with modern-day Hamah. Some sources suggest that Chamas is near Antioch (TARGUM YERUSAHLMI, RASHI to Bamidbar 34:8). The phrase "Levo Chamas" is defined as (a) the area from where people come to Chamas (METZUDAS DAVID); (b) the Chamas Highway (RABBI ARYEH KAPLAN).
b)[line 9]נחל מצריםNACHAL MITZRAYIM- south Wadi El Arish in the middle of the Sinai Peninsula, some 80 miles west of the Dead Sea; to the south of Eretz Yisrael (RABBI ARYEH KAPLAN)
7)[line 10]איבעי ליה למינטרIBA'I LEI L'MINTAR- he should have waited [until Sukos to finish the construction, so that people would have been without work for a shorter period of time (first TOSFOS DH Iba'I)]
8)[line 12]דאתרמיISRAMEI- happens to occur
9)[line 12]לשיורי פורתאL'SHIYUREI PURTA- to leave over a bit [of the construction so that it would have been completed at the start of Sukos]
10)[line 13]באמה כליא עורבAMAH KALYA OREV- (a) square-Amah metal plates studded with Amah tall spikes set into the roof of the Heichal [so as to discourage ravens from landing ("Kalya Orev" means "repelling of ravens") and possibly bringing sources of Tum'ah with them] (RASHI to Erchin 6a, ARUCH cited by the BACH here); (b) the flat part of the roof of the Heichal, which sloped until only one Amah remained flat ("Amah Kalya" means "it ended in an Amah"). [This part was studded with spikes to repel ravens (RASHI).]
11)[line 16]דואגיםDO'AGIM- worried
12)[line 17]שונאיהן של ישראלSON'EIHEM SHEL YISRAEL- lit. those who hate Yisrael; this is a euphemism for Yisrael themselves
13)[line 17]כלייהKELAYAH- destruction
14)[line 17]בת קולBAS KOL
One form of revelation below that of true prophecy is called a Bas Kol (lit. echo). This refers to a heavenly voice that can be heard only by individuals on a high spiritual level. In numerous places throughout the Talmud, we find instances in which those on earth gained information from Heaven relayed through a Bas Kol.
15)[line 18]מזומניןMEZUMANIM- ready for
16)[line 18]מאי דרושMAI DARUSH?- from where did they derive [that it was permissible to pass on the observance of Yom ha'Kipurim]?
17)[line 18]משכןMISHKAN (KORBENOS HA'NESI'IM)
(a)The first seven days during which the Avodah was performed in the Mishkan were called the "Shiv'as Yemei ha'Milu'im." The word "Milu'im" means "filling," and refers to the fact that during these days the position of Divine servants was finally "filled" by the Kohanim (RASHI to Vayikra 8:22). These seven days began on the twenty-third of Adar and lasted until Rosh Chodesh Nisan, which was the eighth day.
(b)During these Yemei ha'Milu'im, the Kohanim as well as the various components and utensils of the Mishkan were anointed with Shemen ha'Mishchah (see Background to Shekalim 16:6). Many Korbanos, termed Korbanos ha'Milu'im, were offered. Moshe Rabeinu officiated as the Kohen Gadol during this time, demonstrating to Aharon and his sons how the Avodah should be performed. On each of the seven Yemei ha'Milu'im, Moshe assembled and dissembled the Mishkan; on the eighth day, he left it standing. On that day, Aharon was officially appointed as Kohen Gadol and the Shechinah descended to permanently dwell in the Mishkan (RASHI ibid. 9:23).
(c)Beginning on the eighth day, Rosh Chodesh Nisan, the Nesi'im (lit. princes; representatives) of the respective Shevatim offered inauguration sacrifices. Termed the Chanukas ha'Nesi'im, for each of the first twelve days of Nisan a single Nasi offered his Korban. Each Nasi offered a silver bowl equal to the weight of one hundred and thirty Shekel, filled with flour and oil to be offered as a Minchah; a silver basin equal to the weight of seventy Shekel, filled with flour and oil to be offered as a Minchah; a golden long-handled bowl equal to the weight of ten Shekel filled with Ketores; a yearling bull, a ram, and a sheep all offered as Korbenos Olah; a male goat offered as a Chatas; and two bulls, five rams, five male goats, and five sheep all offered as Korbenos Shelamim (Bamidbar 7:1-88). Rather, each one conceived of his Korban separately to correspond to the characteristics of his Shevet.
18)[line 19]קדושת עולםKEDUSHAS OLAM- a permanent Kedushah
One who transgresses a sin punishable by stoning (Sekilah) in front of two valid witnesses who properly advised him of the consequences of his action must be tried in Beis Din. If convicted, he is led to the Beis ha'Sekilah, which is located outside of the settlement (Sanhedrin 42b). This consists of a structure twice the height of an average person. The convict is given wine to drink until he is inebriated, and he is then brought to the top of the Beis ha'Sekilah with his hands tied. The two witnesses whose testimony served to convict him accompany him, and one of them pushes him off of the top platform. Should he survive the fall, the witnesses roll a large stone heavy enough to require the two of them to lift it onto him from above. If he is still alive following this, then all those assembled pelt him with stones until he perishes.
20)[line 20]וקרבן צבורKORBAN TZIBUR- [the] communal Korbanos [offered by Klal Yisrael at the inauguration of the Beis ha'Mikdash]
21)[line 20]כרתKARES (KARES / MISAH B'YEDEI SHAMAYIM)
(a)Kares, a serious punishment, is a form of death delivered through natural means. It also implies that the soul of the sinner is cut off from his connection to the Eternal.
(b)The Tiferes Yisrael, in his commentary to Sanhedrin 9:6, lists three differences between Misah b'Yedei Shamayim and Kares:
(c)Kares involves death before the age of 60 (according to the Yerushalmi Bikurim 2, before the age of 50). Children alive at the time of the transgression may die (according to the Ritva, only for those sins about which the Torah states the word "Ariri"). In certain forms, the soul of the sinner is cut off from the Jewish people.
(d)Misah b'Yedei Shamayim involves death after age 60, and one's children will not die as a result of the transgression (although according to some, the sinner's cattle will expire until he is left destitute - see Insights to Pesachim 32:2). In certain forms, the soul of the sinner is cut off from the Jewish people.
(e)Although very serious, Kares is not as severe as a death penalty meted out by Beis Din.
22a)[line 21]התם צורך גבוהHASAM TZORECH GAVO'AH- [during the consecration of the Mishkan, Shabbos was overridden] for the needs of Heaven; i.e., to offer Korbanos
b)[line 21]הכא צורך הדיוטHACHA TZORECH HEDYOT- [during the consecration of the Beis ha'Mikdash, Yom ha'Kipurim was overridden] for the needs of people; i.e., eating and drinking
23)[line 21]מיעבד ליעבדוMI'AVAD LI'AVDU- they should have offered Korbanos
24)[line 24]שביעי לקרבנותSHEVI'I L'KORBANOS- the seventh day upon which Korbanos were offered [but these days did not occur consecutively]
25)[line 24]"ביום עשתי עשר יום...""B'YOM ASHTEI ASAR YOM..."- "On the day of the eleventh day, [the Nasi of Asher (offered his Korban)...." (Bamidbar 7:72) - The word "Yom" is repeated in this verse.
26)[line 25]רצוףRATZUF- consecutive; that is, it proceeds without pause
27)[line 29]גמר יום יום מהתםGAMAR YOM YOM ME'HASAM (GEZEIRAH SHAVAH)
(a)In a Beraisa found in the introduction to the Sifra (the Halachic Midrash on Vayikra), Rebbi Yishmael lists the thirteen methodologies employed by Chazal when determining Halachah from the verses of the Torah. One of these is Gezeirah Shavah, through which two identical words (or two words that share the same root) appearing in two different sections of the Torah teach us that Halachos of one apply to the other and vice versa.
(b)One may apply a Gezeirah Shavah only if he has received a tradition from his teachers that the connection between the two words exists. Once the connection is established, however, then one may apply it to derive Halachos that one did not necessarily receive a tradition for.
(c)The CHIDUSHEI HA'RAN (Sanhedrin 22b) and the KEREN ORAH (Ta'anis 17a) explain that a Gezeirah Shavah between a verse from the Torah and a verse from Nevi'im or Kesuvim is not a true Gezeirah Shavah. It is merely a device that reveals the meaning of a word (see also Chagigah 10b and Insights to Ta'anis 17:1:d).
28)[line 30]דאחילACHIL- forgave (see Insights)
29)[line 30]"ביום השמיני שלח את העם...""BA'YOM HA'SHEMINI, SHILACH ES HA'AM..."- "On the eighth day (Shemini Atzeres), [Shlomo ha'Melech] sent the nation..." (Melachim I 8:66) - see above, entry #5:b
30)[line 33]שנהנו מזיו השכינהNEHENU MI'ZIV HA'SHECHINAH- they benefited from the splendor of the Shechinah
31)[line 37]ארוןARON- the Holy Ark
32)[line 38]עשרים וארבע רננותESRIM V'ARBA RENANOS- twenty-four prayers. In the verses describing the prayers of Shlomo ha'Melech's prayers at the dedication of the Beis ha'Mikdash, we find fourteen expressions related to the word "Tefilah" ("prayer"), nine related to the word "Techinah" ("supplication"), and one instance of the word "Rinah" ("glad song") (Melachim I 8:22-60).
33)[line 38]"שאו שערים ראשיכם...""SE'U SHE'ARIM RASHEICHEM..."- "Raise your heads, O gates, and be lifted, eternal entranceways, and [let] the King of Glory come!" (Tehilim 24:7)
34)[line 39]"ה' אלקים אל תשב פני משיחך זכרה לחסדי דוד עבדך""HASH-M ELOKIM AL TASHEV PNEI MESHICHECHA, ZACHRAH L'CHASDEI DAVID AVDECHA"- "HaSh-m, G-d, do not turn away the face of Your anointed one; remember the kindnesses of Your servant David." (Divrei ha'Yamim II 6:42)
35)[line 41]כשולי קדירהSHULEI KEDEIRAH- the [blackened] underside of a pot
36)[line 41]אותו עוןOSO AVON (MA'ASEH D'BAS SHEVA)
(a)David ha'Melech requested that HaSh-m test him, as He had tested Avraham and others, in order to prove his loyalty.
(b)David observed Bas Sheva, the wife of Uriyah ha'Chiti, bathing on her rooftop. He foresaw with Ru'ach ha'Kodesh that he was destined to have a son with her who was to be the next king. She was not technically married at the time, as the custom among David's soldiers was to divorce their wives before going to war in case they should fall in battle and their bodies not be recovered. David summoned her and had relations with her. Subsequently, her husband was deservedly put to death by David (see Background to Sukah 22:38), and David married Bas Sheva.
(c)Nasan ha'Navi came to David and told him a story of two men, one rich and the other poor. The rich man, although he had many animals, stole the lone sheep belonging to the poor man. How did the king rule in such a case? David was incensed and exclaimed that the rich man should receive the death penalty for exhibiting such insolence! Additionally, he should repay the sheep four-fold.
(d)The Navi explained that the story was an analogy, and that David, who had many wives, was the rich man who "stole" Bas Sheva, the lone wife of Uriyah. Overcome with remorse, David could only manage the words "Chatasi la'HaSh-m" - "I have sinned to HaSh-m." Nasan informed the king that HaSh-m had accepted his repentance and that he would not die (Shmuel II 11-12).
37)[line 42]פרשת נדריםPARSHAS NEDARIM- Maseches Nedarim
38a)[line 42]איפטור מיניה באורתאIFTUR MINEI B'URTA- they took leave of him at night
b)[line 43]לצפרא הדורL'TZAFRA HADUR- in the morning, they returned
39)[line 44]ולןLAN- sleeps
40)[line 45]ביום השמיניBA'YOM HA'SHEMINI- Shemini Atzeres, which occurs on the twenty-second of Tishrei
41)[line 48]אמר ליה לבריהAMAR LEI L'VREI- [Rebbi Shimon bar Yochai] said to his son [Rebbi Elazar]
42)[line 48]אנשים של צורהANASHIM SHEL TZURAH- (lit. men of form) Talmidei Chachamim
43)[line 48]זיל גביהון דליברכוךZIL GABEIHON D'LEIVARCHUCH- go to them so that they should bless you
44)[line 49]דקא רמו קראי אהדדיKA RAMU KERA'EI A'HADADEI- they were pointing out how one verse contradicted another
45a)[line 49]"פלס מעגל רגלך וכל דרכיך יכונו""PALES MA'AGAL RAGLECHA, V'CHOL DERACHECHA YIKONU"- "Consider the path of your feet, and all of your ways will be firmed." (Mishlei 4:26) - Rebbi Yonason ben Asmayi and Rebbi Yehudah ben Gerim understood this to mean, "Weigh the Mitzvos before you, and choose to perform the greater one."
b)[last line]"אורח חיים פן תפלס...""ORACH CHAYIM PEN TEFALES..."- "Lest you consider the path of life..." (Mishlei 5:6)
46a)[last line]כאן במצוה שאפשר לעשותה על ידי אחריםKAN B'MITZVAH SHE'EFSHAR LA'ASOSAH AL YEDEI ACHERIM- [one should choose to perform the greater Mitzvah] when [the smaller one] will be performed by others
b)[line 1]כאן במצוה שאי אפשר לעשותה על ידי אחריםKAN B'MITZVAH SHE'IY EFSHAR LA'ASOSAH AL YEDEI ACHERIM- [one must perform the first Mitzvah that comes his way, even if the opportunity to perform a greater Mitzvah subsequently presents itself] when there is no one else to perform it (see Insights for other ways in which to understand this answer)
47)[line 1]הדר יתבי וקא מבעי להוHADAR YASVEI V'KA MIBA'EI L'HU- they once again raised a question
48)[line 2]"יקרה היא מפנינים וכל חפציך לא ישוו בה""YEKARAH HI MI'PENINIM, V'CHOL CHAFATZECHA LO YISHVU VAH"- "It is more precious than pearls, and all else that you may desire pales in comparison." (Mishlei 3:15)- This verse refers to the Torah.
49)[line 3]הא חפצי שמים ישוו בהHA CHEFTZEI SHAMAYIM YISHVU BAH- this implies that the desires of Heaven - i.e., Mitzvos - are comparable [and one should interrupt his Torah learning in order to perform them]
50)[line 8]מאי בעית הכא?MAI BA'IS HACHA?- what are you doing here?
51)[line 9]יהא רעואYEHEI RA'AVA- May it be the will [of HaSh-m]
52)[line 9]דתזרע ולא תחצדD'SIZRA V'LO SECHETZAD- that you sow and not harvest
53a)[line 10]תעייל ולא תיפוקTE'AYEL V'LO SEIFUK- you should bring in and not take out. It seemed to Rebbi Elazar that they were wishing that he purchase merchandise, but be unable to sell it.
b)[line 10]תיפוק ולא תעיילTEIPUK V'LO TE'AYEL- you should take out and not bring in. It seemed to Rebbi Elazar that they were wishing that he export merchandise, and see no return on his investment.
54)[line 11]ליחרוב ביתך וליתוב אושפיזךLEICHARUV BEISEICH V'LEISUV USHPIZEICH- may your house be destroyed, and may you live as a guest
55)[line 11]לבלבל פתורךL'VALBEL PESORECH- may your table be jumbled
56)[line 12]ולא תחזי שתא חדתאV'LO SECHEZEI SHATA CHADTA- and may you not see a new year
57)[line 17]כלתאKALASA- daughters-in-law
58)[line 18]דליפקוןD'LEIFKUN- in which case they will leave [your family]
59)[line 18]בנתאBANSA- daughters
60)[line 19]גוברייהוGUVRAIHU- their husbands
61)[line 19]לותיךL'VASEICH- to dwell with you
62a)[line 20]דהאי עלמאHAI ALMA- this [earthly] world
b)[line 20]ההיא עלמאHA'HI ALMA- that [next] world
63)[line 21]"קרבם בתימו לעולם...""KIRBAM BATEIMO L'OLAM..."- "They think inwardly that their houses shall be everlasting..." (Tehilim 49:12)
64)[line 23]אנתךINSACH- your wife
65)[line 23]ולא תנסב אינתתא אחריתיV'LO TINASEV INTESA ACHRITI- and you should not need to marry another wife. This blessing was alluded to by invoking a "new year" since one must remain at home and not go to war for a full year after marriage (Shanah Rishonah; Devarim 24:5).
66a)[line 25]דלא תביישLO TEVAYESH- you should not embarrass others
b)[line 25]ולא תתביישV'LO TISBAYESH- and you should not be embarrassed by others
67)[line 26]מילין בעלמאMILIN B'ALMA- words of little consequence
68)[line 27]ותנא בהTANA BAH- repeated it
69)[line 27]"ואכלתם אכול ושבוע...""VA'ACHALTEM ACHOL V'SAVO'A..."- ""And you shall eat food and be satiated, and you shall praise the name of HaSh-m your G-d, who has acted wondrously with you; and My nation shall never be shamed. And you shall know that I am among Yisrael, and that I am HaSh-m your G-d, and there is no other; and My nation shall never be shamed." (Yoel 2:26-27) - The blessing repeated in these verses includes both that we should neither be shamed nor shame others.
70)[line 27]"ואכלתם אכול ושבע והללתם את שם ה' אלקיכם אשר עשה עמכם להפליא ולא יבשו עמי לעולם""VA'ACHALTEM ACHOL V'SAVO'A V'HILALTEM ES SHEM HASH-M ELOKECHEM ASHER ASAH IMACHEM L'HAFLI, V'LO YEVOSHU AMI L'OLAM" - "And you will eat and be satisfied, and you will praise HaSh-m your G-d, Who did wonders with you, and My people will never be embarrassed again." (Yoel 2:26) (AFTER THE DROUGHT)
(a)Following a severe drought, caused by one of the worst plagues of locusts in history, where one species of locust followed the other until they succeeded in ravaging the entire land, the verse describes how Yisrael did Teshuvah and how HaSh-m responded by promising to alleviate their suffering by blessing them with an abundance of food.
(b)Yoel immediately instructed the people to sow on Rosh Chodesh Nisan (instead of in Tishrei), following the Yoreh (the "early" rain, which fell belatedly in Nisan that year, instead of in Tishrei), rather than eat the seeds and survive at least temporarily (as the Gemara explains in Ta'anis 5a). The people obeyed the Navi's instructions, and a series of miracles occurred. First, before they even had a chance to carry out Yoel's instructions, they discovered vast amounts of grain stored away in the walls and in ant-holes. Second, they had not even finished planting the seeds (on the second, third, and fourth of Nisan) when the Malkosh (the "later" rain) fell on the fifth of Nisan. Third, the crops that normally require six months to grow were ready to be harvested in time for the Korban ha'Omer, eleven days later, on the sixteenth of Nisan. Fourth, when the corn grew, instead of growing on a small part of the stalks, two-thirds of the stalk was covered with grain, and only one third was just stalk.
(c)It is about that generation that David ha'Melech wrote in Tehilim, "Those who sow with tears will reap with joy" (Tehilim 126:5). When David ha'Melech wrote (in the following verse), "He goes along weeping, carrying the measure of the seeds; he will come back with joy, carrying his sheaves," he was referring to the oxen which plowed the field on the outward journey and gathered the young shoots that had already begun to sprout on their return.
(d)See Background to Ta'anis 6:11.
71a)[line 29]כוחלתKOCHELES- she may apply Kechol (a blue-tinted powder with medicinal properties) around her eyes
b)[line 30]ופוקסתPOKESES- (a) she may part her hair; (b) she may give her face a reddish hue through the application of mud (see TOSFOS DH Pokeses and RASHI to Shabbos 64b DH v'Lo Sifkos)
c)[line 30]ומעבירה סרק על פניהMA'AVIRAH SERAK AL PANEHA- she may apply rouge to her face
72)[line 30]מעברת (סרק) [סכין] על פניה של מטהMA'AVERES (SERAK) [SAKIN] AL PANEHA SHEL MATAH- she may shave her pubic hairs
73)[line 31]דביתהוD'VIS'HU- his wife
74)[line 31]מקשטא באנפי כלתהMEKASHTA B'ANFEI KALASAH- beautified herself in front of her daughter-in-law. The fact that she had a daughter-in-law demonstrates that she was not young, since she did not have children until she was somewhat advanced in years (RASHI; see RASHASH).
75)[line 32]לא שנו אלא ילדהLO SHANU ELA YALDAH- we learned that only a young woman [may beautify herself]
76)[line 33]האלהים!HA'ELOKIM!- this is an oath, signifying the depth of feeling with which a statement is expressed
77)[line 34]בת שיתין כבת שית לקל טבלא רהטאBAS SHISIN K'VAS SHIS L'KAL TAVLA RAHATA- a sixty-year-old woman runs to the sound of a bell (i.e., musical instrumentation) just as a six-year-old girl does. The idea expressed by this popular expression was that even an older woman feels young at heart.
78)[line 36]לקפלוL'KAFLO- to peel it off [along with facial hair]
79)[line 36]שטופלתוTOFALTO- she may apply it
80)[line 38]נפרעין מהן מפני שמצרNIFRA'IN MEHEN MIPNEI SHE'MEITZAR- one may collect debts from Nochrim on their festivals, since the repayment of debts is a source of distress. Rebbi Yehudah agrees that one may not repay a loan to a Nochri on or within three days of his festival, since this will lead to their attributing their gain to their Avodah Zarah and giving thanks to it (Mishnah, Avodah Zarah 2a).
81)[line 39]שמח הוא לאחר זמןSAME'ACH HU L'ACHAR ZMAN- he will be happy after a time [that he has repaid his debt]
82)[line 39]הנחHANACH- leave aside
83)[line 40]דכולהו מצר עכשיו ושמח לאחר זמן נינהוKULHU METZAR ACHSHAV SAME'ACH L'ACHAR ZMAN NINHU- all [Melachah permitted on Chol ha'Mo'ed, such as cooking, baking, etc., falls within the category of that which] is distressing when performed but pays dividends afterward
84)[line 40](כותי) [נוכרי](KUSI) [NOCHRI]
(a)The King of Ashur brought the people of Kusa to Eretz Yisrael and settled them in the Shomron. They converted to Judaism after they found themselves under attack from lions. The Chachamim disagree as to whether their conversion was an honest and valid one, or whether it was prompted only by feelings of self-preservation and the Kusim remained Nochrim.
(b)After the times of the Mishnah, they were found worshipping an image of a dove. At that point, the Chachamim unanimously gave them the status of Nochrim (Chulin 6a).
(c)All of the early manuscripts of the Gemara and Rashi read "Nochri"; this was later changed to "Kusi" by the censor.
85)[line 41]שהגיעו לפירקן ולא הגיעו לשניםSHE'HIGI'U L'FIRKAN V'LO HIGI'U L'SHANIM- (a) who have reached physical maturity but are not yet twelve years old [and therefore wish to remove their facial hair] (RASHI); (b) according to the Girsa SHE'HIGI'U L'FIRKAN V'LO HIGI'U (minus the word L'SHANIM) - who are close to, if not quite at, marriageable age [and they therefore wish to beautify themselves] (TOSFOS to Shabbos 80b DH she'Higi'u); (c) who are twelve years old, but have not yet reached physical maturity [and therefore wish to encourage the growth of hair] (RABEINU CHANANEL ibid.; this explanation is the polar opposite of the one given by Rashi here)
86)[line 42]בסולתSOLES- fine flour [mixed with water into a paste]
87)[line 42]בשמן המורSHEMEN HA'MOR- myrrh oil
88)[line 43]"ששה חדשים בשמן המור""SHISHAH CHODASHIM B'SHEMEN HA'MOR"- "... six months with the myrrh oil..." (Esther 2:12) - This verse describes the processes through which each candidate to replace Queen Vashti had to undergo.
89)[line 44]סטכתSATKAS- oil mixed with myrrh
90)[line 44]שלא הביא שלישSHE'LO HEIVI SHELISH- that have [been pressed from olives that] not yet reached a third of their full maturity
91)[line 45]אנפיקינוןANPEKINON- a type of oil that should not ideally be used for Menachos (see Background to Menachos 2:1) (Mishnah, Menachos 85b)
92)[line 45]סכיןSACHIN- smear
93a)[line 45]שמשיר את השערMESHIR ES HA'SEI'AR- it causes hair to fall out
b)[line 46]ומעדן את הבשרME'ADEN ES HA'BASAR- it softens the skin
94)[line 46]ברתאBERATA- his daughter
95)[line 46]אבר אברEVER EVER- limb by limb
96)[line 46]שקל בה ארבע מאה זוזיSHAKAL BAH ARBA ME'AH ZUZEI- (a) Rav Bibi received four hundred Zuz from her husband for the privilege of marrying her; (b) her husband wrote her a Kesuvah (see Background to Pesachim 113:63) worth four hundred Zuz (double the standard sum)
97)[line 47]בשבבותיהB'SHIVEVUSEI- in his neighborhood
98)[line 48]דשתי שיכראD'SHASI SHICHRA- who drank beer [-- which causes body hair to grow and skin to become rough - along with his family]