[91a - 40 lines; 91b - 52 lines]

1)[line 1]והמפקח את הגלHA'MEFAKE'ACH ES HA'GAL- one in the process of removing a heap of stones from upon a person

2)[line 11]דאבטחינהוD'AVTECHINHU- they promised [to release him]

3)[line 14]חוץ לחומת בית פאגיCHUTZ L'CHOMAS BEIS PAGI- beyond the wall of Beis Pagi, an area located at the city limits of Yerushalayim; i.e. outside of the outermost wall of Yerushalayim

4)[line 29]בבמת יחידBAMAS YACHID

(a)A Bamah is a raised area upon which sacrifices are offered. In the period from when the Mishkan was not in use until the Beis ha'Mikdash was built, it was permitted to offer sacrifices on such public and private altars.

(b)Only one public altar (referred to as the Bamas Tzibur or the Bamah Gedolah) was in use at any given time. This was the only altar upon which it was permitted to offer public Korbanos. At various times in history, the Bamah Gedolah was located in Gilgal, Nov and Giv'on (see Zevachim 112b). There is a difference of opinion among the Tana'im as to whether all sacrifices were offered on the Bamah Gedolah, or only those sacrifices which had a fixed time (Zevachim 117a). Another Machlokes Tana'im exists as to whether an individual was allowed to offer only an Olah or Shelamim upon the Bamah Gedolah, or if he was allowed to offer other Korbanos as well.

(c)Reish Lakish explains why neither Rav Yosef nor Rabah exclude Lachmei Todah and Rekikei Nazir from being fit for the Mitzvah of Matzah from the verse of "b'Chol Moshevoseichem." The reason is that they are of the opinion that even an individual may bring even those Korbanos which do not have a fixed time upon the Bamah Gedolah. When a Korban that is Kodshei Kalim such as these is offered upon the Bamah Gedolah, it may be eaten anywhere. Therefore, a unique Derashah is necessary to exclude the Matzah designated for such Korbanos from being used to fulfill the Mitzvah of eating Matzah on the first night of Pesach.

5)[line 36]טפילהTEFEILAH- secondary (i.e., only in addition to)

6)[last line]תפלותTIFLUS- promiscuity

91b----------------------------------------91b

7)[line 1]פריצותאPERITZUSA- immoral [conduct between the slaves and the young boys]

8)[line 26]זוכהZOCHEH (ZACHIN 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 effecting the change in status). This act may also be performed by a Shali'ach (agent) of the person making the Kinyan in place 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 else 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 himself has told us) that the person would have made him a Shali'ach in this case (RASHI Gitin 9b DH Yachzor, TOSFOS Kesuvos 11a DH Matbilin). Other Rishonim claim that "Zachin" does not work through a vehicle of Shelichus at all, as is evident from the fact that it works for minors who cannot Halachically appoint Shelichim. Rather, the Torah created the law called "Zachin" in order to allow one person to acquire an object for another person in such cases (RAN 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, then retroactively he never obtained ownership. (There are rare instances in which the Rishonim suggest that "Zachin" would work even if the recipient refuses the acquisition when he hears about it -- see RASHBA Kidushin 23b.)

9)[line 38]שמא ידקדקו בוSHEMA YEDAKDEKU BO- perhaps they will be overly strict with it [in an attempt to properly perform the Mitzvah, thereby resulting in its invalidation]

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