BAVA METZIA 86 (28 Tamuz) - dedicated in memory of Tuvia ben Aharon Tzvi (Sigman) by his son, Jonathan Sigman of St. Louis.

[86 - 50 lines; 86b - 55 lines]

1)[line 1]ואסו דרביASU D'REBBI- the cure of Rebbi

2a)[line 2]סוף משנהSOF MISHNAH- the last of the Tana'im

b)[line 3]סוף הוראהSOF HORA'AH- the last of the Amora'im

3)[line 3]וסימנך, "עַד אָבוֹא אֶל מִקְדְּשֵׁי אֵל, אָבִינָה לְאַחֲרִיתָם"V'SIMANACH "AD AVO EL MIKDESHEI K-L, AVINAH L'ACHARISAM"- and the hint [from the verse (Tehilim 73:17) that attests to this fact are the words,] "Until I went into the sanctuary of HaSh-m; then I understood their end." [The word "מקדשי" "Mikdeshei" is reminiscent of the name "Ashi," and the word "אבינה" "Avinah" is the name of Ravina (i.e. he is "Rav Avina" - see ARUCH Erech Abaye (or Avye)). The word "לאחריתם" "l'Acharisam" means "at their end," i.e. the end of the Amora'im.]

4)[line 6]אגב שמדא נח נפשיהAGAV SHEMADA NACH NAFSHEI- he died as the result of imperial persecution

5)[line 6]אכלו ביה קורצא בי מלכאACHLU BEI KURTZA BEI MALKA- someone told the king lies about him

6a)[line 8]ירחא בקייטאYARCHA B'KAITA- one month in the summer (Nisan)

b)[line 9]וירחא בסתואV'YARCHA B'SISVA- and one month in the fall (Tishrei)

7)[line 9]מכרגא דמלכאKERAGA D'MALKA- the imperial head tax

8)[line 9]שדרו פריסתקא דמלכא בתריה, ולא אשכחיהSHADRU PERISTEKA D'MALKA BASREI V'LO ASHKECHEI- they sent a royal emissary (RASHI) or royal summons (ARUCH) after him, but they did not find him

9)[line 10]ערקARAK- he escaped

10a)[line 11]מפומבדיתאPUMBEDISA- a town in Bavel (lit. Mouth of Bedisa, a canal of the Euphrates), the location of a great Yeshiva that existed for approximately 800 years. The scholars of Pumbedisa were known for their keen intellect (Bava Metzia 38b). To emphasize its importance as a Torah center, Rabah and Rav Yosef stated that just as one is prohibited from leaving Eretz Yisrael to Chutz la'Aretz, so too is one prohibited to leave Pumbedisa (Kesuvos 111a).

b)[line 11]לאקראAKRA- the name of a town in Bavel, possibly Akra [d'Agma], i.e. the Fort of Agma

c)[line 11]לאגמאAGMA- the town of Agma, in Bavel

d)[line 12-13]לשחין... לצריפא... לעינא דמיםSHECHIN… TZERIFA… EINA D'MAYIM- names of towns in Bavel in the vicinity of Pumbedisa

11)[line 14]בפומבדיתא אשכחיהB'FUMBEDISA ASHKECHEI- In Pumbedisa, he (the royal emissary) found him (as the Gemara proceeds to explain)

12)[line 15]אושפיזא דרבהUSHPIZA D'RABAH- the lodging of Rabah (where he was in hiding)

13)[line 15]קריבו תכא קמיהKERIVU TAKA KAMEI- they brought before him (the royal emissary) a small table

14)[line 16]ואשקוהו תרי כסיASHKUHU TREI KASEI - they brought him two cups [of wine] to drink (ZUGOS)

A person who is brought to engage in "Zugos" (lit. pairs, referring to drinking an even numbers of cups, eating an even number of foods, etc.) can be placed in a life-threatening situation. Zugos brings about a detrimental spiritual effect that can manifest itself in the physical world as well (see PESACHIM 110a).

15)[line 16]ודליוהDALYUHA- they took it away (forcing him to stop at two cups)

16)[line 17]הדר פרצופיה לאחוריהHADAR PARTZUFEI LA'ACHOREI- his face was transfigured

17)[line 20]ולתסיV'LITSI- and he will be cured

18)[line 22]בחיש אבתריהBACHISH A'BASREI- he searched for him

19)[line 22]ואשכחיהV'ASHKECHEI- and he found him (he did not, however, require Rabah to come out of hiding, since he was grateful to him for having saved his face)

20)[line 22]אזלינא מהאAZLINA ME'HA- I will leave here

21)[line 23]אי מקטל קטלו לההוא גברא, לא מגלינאIY MIKTAL KETALU L'HAHU GAVRA, LO MAGLINA- if they kill that man (i.e. me), I will not be able to reveal [where Rabah is hiding]

22)[line 23]ואי נגידי מנגדין ליה, מגלינאV'IY NEGIDEI MENAGDIN LEI, MAGLINA- [However,] if they torture me, I [am afraid that I] will reveal [where he is hiding]

23)[line 24]אתיוהו לקמיהASYUHU L'KAMEI- they brought him (Rabah) in front of him (the royal emissary)

24)[line 24]עייליה לאדרונאAILEI L'IDRONA- next, they placed him in a room

25)[line 25]וטרקיה לבבא באנפיהV'TARKEI L'VAVA B'ANPEI- and closed the door after him (lit. in his face)

26)[line 25]בעא רחמיBA'A RACHAMEI- he prayed for Divine mercy

27)[line 26]פרק אשיתאPARAK ASHISA- and the [outer] wall of the room fell down [and he escaped once again]

28)[line 26]הוה יתיב אגירדא דדקולא וקא גריסHAVAH YASIV A'GIDRA DI'DEKULA, V'KA GARIS- he was sitting on the stump of a palm tree, and reviewing his learning

29)[line 28]אם בהרת קודמת לשער לבן; טמאIM BAHERES KODEMES L'SE'AR LAVAN; TAMEI... (NEGA'IM)

(a)When a Jew develops a mark on his body the size of a Gris (a Cilician bean, approximately the size of a dime) and he suspects that it might be Tzara'as, a Kohen must be summoned to ascertain whether or not it is in fact a Nega Tzara'as. (The Kohen looks for different indications, depending on the type of mark - see below, (b).) If it is indeed a Nega Tzara'as with "Simanei Tumah" (signs of Tum'ah - see below), the Kohen pronounces him Tamei. Otherwise, the Jew must begin a one or two-week period of quarantine or "Hesger" (depending on the type of blemish). During this period, he is known as a Metzora Musgar. If no "Simanei Tum'ah" appear in the mark during that time, the Kohen pronounces the Metzora Musgar to have become Tahor. If Simanei Tum'ah do appear in the mark at the end of the first or second week of Hesger - or even after the Metzora has become Tahor - the Kohen pronounces him a Metzora Muchlat. A Metzora Muchlat remains Tamei until his Simanei Tum'ah go away, after which the Kohen pronounces him to have become Tahor.

(b)There are four types of blemishes that constitute Neg'ei Tzara'as that can affect a Jewish person: Nig'ei Basar; Shechin or Michvah; Nesek; Karachas or Gabachas.

1.NIG'EI BASAR refers to Tzara'as that affects normal skin. It appears as a white blotch of one of four bright shades of white, sometimes with some red mixed in. The period of Hesger for Nig'ei Basar is two weeks. A Kohen inspects the Nega at the end of each week, and at the end of the two-week period he declares the Metzora to be either Tahor or Muchlat. The signs of Tum'ah for Nig'ei Basar are: (1) the lesion spreads ("Pisyon"); (2) two or more white hairs ("Se'ar Lavan") grow inside the lesion after it appears on the skin; (3) a patch of normal-looking skin ("Michyah"), measuring two by two hairs or more, appears in middle of the Nega.

2.SHECHIN or MICHVAH refer to the Tzara'as of a boil or a burn. It appears as a white blotch of one of four bright shades of white, sometimes with red mixed in, that develops over a partially healed pustule, boil or blister produced by non-fire heat or by friction (in the case of Shechin), or over a burn produced by the heat of a fire (in the case of Michvah). The period of quarantine for Shechin and Michvah is only one week, after which the Kohen declares the Metzora either Tahor or Muchlat. (The Halachos of Shechin and Michvah are identical. They are distinct only in that a half-Gris of one of them does not combine with a half-Gris of the other to make a person Tamei (Nega'im 9:2). Their signs of Tum'ah are: (1) the mark spreads (Pisyon); (2) two or more white hairs (Se'ar Lavan) grow inside the mark after the Nega Tzara'as appears.

3.NESEK (pl. Nesakim) refers to Tzara'as that appears beneath the hair of the scalp or beard. According to most Rishonim, a Nesek appears as normal skin that is revealed when a cluster of hair (measuring the size of a Gris) falls out from parts of the scalp or beard that are normally covered with hair, such that a bald spot without even two normal hairs is created (see RAMBAN to Vayikra 13:29). The period of Hesger for a Nesek is two weeks. At the beginning of the Hesger, the Kohen shaves the hair surrounding the Nesek, only leaving a two-hair-thick ring around the Nesek. A Kohen inspects the Nesek at the end of each week, and at the end of the two-week period he declares the Metzora to be either Tahor or Muchlat. The signs of Tum'ah of a Nesek are: (1) the Nesek spreads ("Pisyon") - that is, more hair falls out around the periphery of the original Nesek; (2) two or more thin, golden hairs ("Se'ar Tzahov Dak") grow inside the Nesek after it appears on the skin. Nesek, unlike the other Nega'im, also has a Siman Taharah, which can make it Tahor at any time: if normal, black hairs grow in the Nesek, the Kohen pronounces the Metzora to be Tahor.

4.KARACHAS or GABACHAS refer to Tzara'as that affects a completely bald scalp (which became bald through exposure to a balding agent, or through a normal balding process - see RASH to Nega'im 10:10A and RAMBAN to Vayikra 13:29), either in the fore part of the head (Gabachas) or the back part of the head (Karachas). Their Halachos are identical to those of Nig'ei Basar (above, 1) that appear on a normal, non-hairy part of the skin, except that it lacks the Siman Tum'ah of Se'ar Lavan (since it is on a part of the body on which hair does not grow). (The Halachos of Karachas and Gabachas are identical. They are distinct only in that a half-Gris of one of them does not combine with a half-Gris of the other to make a person Tamei, Nega'im 10:10.)

(c)The names and colors of four types of marks that make a person a Metzora through Nig'ei Basar, Shechin or Michvah and Karachas or Gabachas are: 1. Baheres, which is the color of snow; 2. Se'es, which is the color of clean, white newborn lamb's wool; 3. Sapachas of Baheres, which is the color of the plaster used to whitewash the Beis ha'Mikdash; 4. Sapachas of Se'es, which is the color of the white membrane found on the inside of an egg.

30)[line 30]מאן נוכח?MAN NOCHACH?- Who is going to resolve the argument in favor of one of the sides?

31)[line 31]באהלותOHALOS- the laws pertaining to Tum'as Mes and enclosures in which a corpse is found

32)[line 32]מדלא הוה קא פסיק פומיה מגרסיהLO HAVAH PASIK PUMEI MI'GIRSEI- he did not stop learning (lit. his mouth did not stop)

33)[line 32]אדהכי נשב זיקא ואויש ביני קניAD'HACHI NASHAV ZIKA, V'AVISH BEINEI KANEI- in the meantime, a wind blew up and made noise among the reeds

34)[line 33]גונדא דפרשיGUNDA D'FARASHEI- a band of horsemen

35)[line 37]חזו צפרי דמטללי וקיימיCHAZU TZIPOREI DI'METALELEI V'KAIMEI- they saw birds who were using their wings to provide shade, and were standing [i.e. hovering] in one place

36)[line 40]דלייה זעפא ודרי לההוא טייעא כי רכיב גמלא, מהאי גיסא דנהר פפא, ושדייה בהך גיסאDALYEI ZAFA V'DARI L'HAHU TAIYA KI RACHIV GAMLA, ME'HAI GISA D'NAHAR PAPA, V'SHADYEI B'HACH GISA- an turbulent wind lifted up a certain Arab who was riding on a camel, and transported him from one side of the Papa River to the other side

37)[line 45]אשינא דטוראA'SHINA D'TURA- on a marble bluff

38)[line 45]הניפי עלי במניפאHANIFI ALAI B'MANIFA- fan me with a fan

39)[line 46]ככרין דנרדKIKERIN D'NERD- cakes of spikenard (an aromatic plant used as perfume)

40)[line 46]למרי דיכיMAREI DICHI- the Master of this [wind]

41)[line 48]מכרך ריפתא ומשתה אנפקאMICHRACH RIFTA U'MISHTAH ANPEKA- to eat (lit. break) bread and drink a Revi'is [of wine or other drinks] (an Anpeka is a utensil that holds a Revi'is) [before starting to work]

42)[line 48]קדימו, ואייתי לכוKEDIMU, V'AISU LECHU- (a) I want you to start work at dawn, and I will bring you [the bread and drink into the field - when it is time to eat, at sunrise] (TOSFOS, 1st explanation); (b) I want you to start work before you eat, and I will bring you [the bread and drink into the field - as soon as it is ready] (TOSFOS, 2nd explanation)

43)[line 49]לא כל כמינךLO KOL KEMINACH- it is not within your power [to make such conditions]


44)[line 8]"וַיְהִי לֶחֶם שְׁלֹמֹה לְיוֹם אֶחָד, שְׁלֹשִׁים כּוֹר סוֹלֶת וְשִׁשִּׁים כּוֹר קָמַח. עֲשָׂרָה בָקָר בְּרִיאִים (ועשרה) [וְעֶשְׂרִים] בָּקָר רְעִי וּמֵאָה צֹאן, לְבַד מֵאַיָּל וּצְבִי וְיַחְמוּר וּבַרְבּוּרִים אֲבוּסִים""VA'YEHI LECHEM SHLOMO L'YOM ECHAD..."- "And Shlomo's provision for one day was thirty Kor measures of fine flour, and sixty Kor measures of ordinary meal. Ten fat oxen, and twenty oxen from the pastures, and a hundred sheep; apart from deer, and gazelles, and fallow deer, and fattened chickens." (Melachim I 5:2-3)

45a)[line 12]הללו לעמילן של טבחיםHALALU L'AMILAN SHEL TABACHIM- those (the fine flour and ordinary meal) were used for dough that cooks use [to place over the pot to absorb the froth]

b)[line 13]לציקי קדירהTZIKEI KEDEIRAH- a spicy dish containing minced meat and wine

46)[line 18]"וְאֶל הַבָּקָר רָץ אַבְרָהָם...""V'EL HA'BAKAR RATZ AVRAHAM..."- "And Avraham ran to the cattle; and he fetched a calf tender and good, and gave it to the young man, and he hurried to prepare it." (Bereishis 18:7)

47a)[line 24]שאובסים אותן בעל כרחןSHE'OVSIM OSAN B'AL KORCHAN- they are fattened forcibly

b)[line 25]שאבוסים ועומדים מאליהםSHE'AVUSIM V'OMDIM ME'ELEIHEM- they fatten themselves by themselves

48)[line 26]מביאין תור ממרעיתו בדלא אניסMEVI'IN TOR MI'MAR'ISO, BED'LO ANIS- they bring bulls that have never worked from the pasture

49)[line 26]ותרנגולת מאשפתה בדלא אניסאV'TARNEGOLES ME'ASHPASAH, BED'LO ANISA- chickens from the dunghill that have never hatched and raised chicks

50)[line 29]זגתא אוכמתא בי בטניתא דמשתכחא ביני עצרי, דלא מציא פסיא קניאZAGSA UCHMESA BEI BOTNISA D'MISHTAKCHA BEINEI ATZREI, D'LO MATZYA PASYA KANYA- a black fattened hen (alt. a black hen with a large belly) that is found near the winepresses eating grape pits; that is unable to jump over a reed due to its plumpness

51)[line 35]חמאהCHEM'AH- cream or butter

52)[line 35]דקמא קמא דמטיא אייתי לקמייהוD'KAMA KAMA D'MATYA, AISI L'KAMAIHU- as each item of food became ready, he brought it to them

53)[line 36]בחרדלCHARDAL- mustard

54)[line 40]"וְרוּחַ נָסַע...""V'RU'ACH NASA…"- [this Pasuk (Bamidbar 11:31) refers to the Selav that Bnei Yisrael received in the desert]

55)[line 41]"הִנְנִי עוֹמֵד לְפָנֶיךָ...""HINENI OMED LEFANECHA…"- [this Pasuk (Shemos 17:6) refers to the well of water that Bnei Yisrael received in the desert]

56)[line 47]יום שלישי של מילהYOM SHELISHI SHEL MILAH- the third day after his Bris Milah, in which the pains are very great

57)[line 48]הוציא הקדוש ברוך הוא חמה מנרתיקהHOTZI HA'KADOSH BARUCH HU CHAMAH MI'NARTIKAH- HaSh-m took the sun "out of its sheath," i.e. it was an extremely hot day

58)[line 48]שדריה לאליעזר למיפק לבראSHADREI L'ELIEZER L'MEIFAK L'VARA- [Avraham] sent Eliezer to go outside

59)[line 49]לא מהימנא לךLO MEHEIMNA LACH- I do not believe you

60)[line 50]דקא אסר ושריKA ASAR V'SHARI- he was bandaging and untying the bandage [of his Milah]

61)[line 51]"נִצָּבִים עָלָיו""NITZAVIM ALAV"- "standing over him" (Bereishis 18:2)

62)[line 53]לבשר את שרהL'VASER ES SARAH- to inform Sarah [that she will bear a child]

63)[line 54]לשזביה ללוטL'SHEZVEI L'LOT- to save Lot

64)[line 54]"וַיַּהֲפוֹךְ אֶת הֶעָרִים הָאֵל...""VA'YAHAFOCH ES HE'ARIM HA'EL..."- "And He overthrew those cities, [and all the plain, and all the inhabitants of the cities, and that which grew upon the ground]." (Bereishis 19:25) - Even though according to the simple meaning of the verse, "He" refers to HaSh-m, the Gemara uses the singular to prove that only one of the Angels was sent to destroy the cities and not the two of them.