[38a - 34 lines; 38b - 30 lines]
1)[line 1]שירי מצוהSHEYAREI MITZVAH- lit. the remnants of a Mitzvah; the part of a Mitzvah that is nonessential for achieving atonement
2)[line 1]פורענותPUR'ANUS- tribulations
3)[line 2]תנופהTENUFAH (TENUFAS CHAZEH V'SHOK)
(a)The chest and the right hind leg of a Korban Shelamim (see Background to Yoma 62:32) are held by their owner, while the Kohen places his hands underneath. They are then waved in the four directions of the compass, upward, and downward. The chest and leg are then presented as a gift to a Kohen (Vayikra 7:28-36).
4)[line 3]וכן בלולבV'CHEN B'LULAV- and one should wave the Arba Minim in the same manner
5)[line 4]ממטי ליה ומייתי ליהMAMTI LEI U'MAISI LEI- would move [the Arba Minim] away [from his body] and then bring them near
6)[line 4]דין גירא בעיניה דסטנאDEIN GIRA B'EINEI D'SITNA- this is an arrow in the eye of the Satan [as he sees that he cannot prevent us from performing Mitzvos]
7)[line 5]לאו מלתא היאLAV MILSA HI- it is not proper to say this
8)[line 5]לאיגרויי ביהL'AIGRUYEI BEI- to incite [the Satan, who is also the Yetzer ha'Ra] against him [and redouble his efforts to entrap him]
9)[line 8]יטול על שלחנוYITOL AL SHULCHANO- he should take [the Arba Minim even if he remembers to do so only] in the middle of his meal
10)[line 12]שהותSHAHUS- time remaining
11)[line 11]אם התחילוIM HISCHILU- if they have begun [an activity before it is possible to recite Minchah, and now that time has arrived]
12a)[line 13]הא דאורייתאHA D'ORAISA- this [applies to the Mitzvah of Arba Minim, which] is [a Mitzvah] mandated by the Torah
b)[line 13]הא דרבנןHA DRABANAN- this [applies to the Mitzvah of praying Minchah, which] is [a Mitzvah] instituted by the Chachamim
13)[line 17]אלמא לא מפסיקALMA LO MAFSIK- we see that one need not interrupt [what he is doing even if he has not yet taken the Lulav and Esrog, as it is always possible to take the Arba Minim at a later point in the day]
14)[line 26]מי שרי?MI SHARI?- is it permissible [to travel on Yom Tov]?
15)[line 26]עבדEVED- a Nochri slave
16)[line 27]מקרין אותוMAKRIN OSO- was reading [Halel] for him
17)[line 28]ותבא לו מאירהV'TAVO LO ME'EIRAH- and a curse should befall him [since he neither learned how to read Halel himself nor chose a worthy agent to do so for him; see Insights]
18)[line 29]עונה אחריו הללויהONAH ACHARAV HALELUKAH- he should answer after his [every paragraph], "Halelukah!"
19a)[line 29]לכפולLI'CHFOL- to repeat [the verses of Tehilim 118:21-29 when reciting Halel]. The verses of the first part of this chapter repeat each theme expressed. The Gemara (39a) will detail which verses are repeated.
b)[line 30]לפשוטLI'FSHOT- to recite [this chapter] simply [as it is written, without repeating any verses]
20)[line 31]באמת אמרוBE'EMES AMRU- in truth, they said; this expression is used to denote an assertion with which no one disagrees
21)[line 31]בן מברך לאביוBEN MEVARECH L'AVIV- a son [who is under the age of Bar-Mitzvah] may recite Birkas ha'Mazon for his father [when his father ate less than would require him to recite Birkas ha'Mazon mid'Oraisa]
22)[line 1]הלכתא גיברתאHILECHESA GIBARASA- important rulings
23)[line 1]מנהגא דהלילאMINHAGA D'HALEILA- the [then-current] custom of reciting Halel. Although at the time of the Gemara most everyone was able to recite Halel for himself, certain customs were incorporated into the public recitation that reminded the assembled of Halachos relating to the recitation of Halel.
24)[line 2]הוא אומר הללויהHU OMER HALELUKAH- [the Chazan] says, "Halelukah!" [immediately following the Berachah at the beginning of Halel]
25)[line 7]מצוה לענות ראשי פרקיםMITZVAH LA'ANOS RASHEI PERAKIM- it is a Mitzvah to repeat the headings of the paragraphs [of Halel when another is reciting the Halel for you]
26)[line 15]שומע כעונהSHOME'A K'ONEH
(a)Many Mitzvos require one to perform a specific action or actions. Others, however, require the recitation of words. Some examples of such Mitzvos include the Berachos one must recite upon the performance of nearly all Mitzvos, the consumption of food items, smelling natural fragrances, and the observance of certain natural phenomena; the reading of the Torah and Megilos; and the recitation of Halel. The actual recitation of the words of these Mitzvos oneself is not the only way to fulfill these Mitzvos, however. They can also be fulfilled through the principle of Shome'a k'Oneh. This means that one who listens carefully as another recites the words required for the Mitzvah has fulfilled his own obligation, as long as both have the intention that such should result.
(b)RASHI (DH Hu Omer; see also Rashi to Berachos 21b) explains that the concept of "Shome'a k'Oneh" is that when one cannot fulfill his obligation through speech, then he may do so through listening. This method of fulfilling the Mitzvah is not as ideal as vocalizing the words himself. RABEINU TAM and the RI (as quoted in TOSFOS to Berachos 21b DH Ad she'Lo) understand "Shome'a k'Oneh" to mean that one who listens intently to the words of another who wishes to include him in the fulfillment of that Mitzvah is considered to have actually verbalized them himself.
27)[line 17]ספריאSAFRAYA- teachers of children
28)[line 21]"[כֹּה אָמַר ה', הִנְנִי מֵבִיא רָעָה אֶל-הַמָּקוֹם הַזֶּה וְעַל-יֹשְׁבָיו] אֵת כָּל-דִּבְרֵי הַסֵּפֶר, אֲשֶׁר קָרָא מֶלֶךְ יְהוּדָה. [... וְאֶל-מֶלֶךְ יְהוּדָה ... כֹּה תֹאמְרוּ אֵלָיו: ...] יַעַן רַךְ-לְבָבְךָ, וַתִּכָּנַע מִפְּנֵי ה' בְּשָׁמְעֲךָ [אֲשֶׁר דִּבַּרְתִּי ... וְנֶאֱסַפְתָּ אֶל-קִבְרֹתֶיךָ בְּשָׁלוֹם ...]""... ES KOL DIVREI HA'SEFER ASHER KARA MELECH YEHUDAH ... YA'AN RACH LEVAVCHA VA'TIKANA MIPNEI HASH-M B'SHAM'ACHA ..." - "So says Hash-m, 'Behold - I will bring evil to this place and upon its inhabitants; [in accordance with] all the words of the book which was read by the king of Yehudah... And to the King of Yehudah ... you shall say... 'Because your heart was soft, and you humbled yourself before Hash-m when you heard what I spoke ... you shall be gathered to your grave in peace ...'" (Melachim II 22:16;18-20). (THE OMINOUS PROPHECY OF CHULDAH HA'NEVI'AH)
(a)Amon, king of Yehudah, continued in the idol-worshipping ways of his father Menasheh, and hid all Sifrei Torah that he could find. When his eight-year old Yoshiyahu inherited the throne, Torah was all but forgotten from Yisrael.
(b)Eight years later, when Yoshiyahu was a mere sixteen, he began to follow the path trodden by his great-grandfather David. Four years after that, at the age of twenty, he cleared Yehudah and Yerushalayim of idolatry, and took the initiative of cleansing and preparing the Beis ha'Mikdash for the Avodah.
(c)While refurbishing the Beis ha'Mikdash as per the orders of the king, Chilkiyahu the Kohen Gadol found a Sefer Torah that had been written by Moshe Rabeinu hidden in the Azarah. The Sefer was open to the Tochachah, with the verse which foretold the exile of Klal Yisrael and their king (Devarim 28:36) prominently displayed. He turned his find over to Shafan ha'Sofer, who proceeded to read aloud from it in the presence of Yoshiyah ha'Melech. Shocked to the core, the young king rent his clothing and immediately sent a delegation led by Chilkiyahu to Chuldah ha'Nevi'ah for clarification. The verse cited by our Gemara relates her reply.
(d)The prophecy of Chuldah ha'Nevi'ah came to pass. Although Klal Yisrael made great strides in their service of Hash-m under the thirty-one reign of Yoshiyahu, his life came to a tragic end when he was killed by Pharaoh Necho due to the hidden sins of the nation. The destruction of the Beis ha'Mikdash and exile followed just twenty-eight years later.
29)[line 29]והדרV'HADAR- and then [only after pausing for a breath]